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LIFE of 

W. J. JOYCE 



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Digitized by the Internet Archive 

in 2012 with funding from 

LYRASIS Members and Sloan Foundation 



http://www.archive.org/details/lifeofwjjoycehisOOjoyc 



1913 

COPYRIGHTED BY 

W. J. JOYCE 

SAN MARCOS, TEXAS 



'. J. JOYCE 



WRITTEN BY HIMSELF 



The History of a long, laborious and happy life 

of fifty-seven years in the Mfnistry in 

Texas— from the Sabine to 

the Rio Grande 

NO SERMONS, THREE SHORT ESSAYS 



Many Amusing but Instructive Incidents and 
Anecdotes 



raiNTED by 
2 SAN MARCOS PRINTING COMPANY 



WAR RECORD. 

I was station preacher in Palestine, 
Texas, when volunteers were called for 
to defend the rights of the South 
against the aggressions of the North, 
and I volunteered. I could not afford 
to hide behind my profession, when the 
country called for defenders. 

A company was made up by Capt. 
Pete Hardeman from four counties: 
Nacogdoches, Houston, Cherokee, and 
Anderson. Nearly all of them were 
very young men. We organized with 
Pete Hardiman as captain; John 
Aycock, first lieutenant; and Marsh 
Clenn, second lieutenant. 

We marched to San Antonio, and in 
May, 1861, were received into the state 
service. A few days afterwards, being 
attached to a regiment, we were mus- 
tered into the service of the Confeder- 
ate States and became Company A, 
2nd Texas Mounted Rifles. Col. John 
S. Ford ("Old Rip") commanding; 
Jno. R. Baylor, lieutenant colonel; and 
Edwin Waller, major. 



But little time elapsed before it was 
reported that several hundred Federals, 
with a large train, were making their 
way to the coast to be shipped north. 
They fell an easy prey to us at Adam 's 
Hill, fifteen miles west of San Antonio. 
These were among the first prisoners 
of the war. 

After this the regiment was divided, 
and part was assigned to duty on the 
lower Rio Grande under Col. Ford, and 
the balance were sent to Fort Bliss, El 
Paso, to take charge of a large amount 
of military stores left at that point by 
the force we had just captured. 

We began our long march to El Paso, 
but had not proceeded more than one 
hundred miles when the news met us 
that a large detachment of Federals 
from Fort Fillmore, some distance 
above El Paso, were preparing to come 
down and take charge of the stores 
left there. Col. Baylor at once selected 
about 130 of the best mounted men, 
and pushed on to beat the Federals to 
the grub. 

The Federal commander at Fort Fill- 
more had no idea of our coming so soon 
and made no haste to secure the sup- 
plies at Fort Bliss, and so delayed. 



— 3— 

I, having a good horse, was in this 
detail. I shall never forget that forced 
march of five hundred miles. Grass 
and water were scarce. Our horses 
got weak ; our provisions gave out. 
We were forced to walk and lead our 
horses. I know I lead mine one hun- 
dred miles. T never got so hungry in 
my life. 

We finally reached Fort Quitman on 
the Rio Grande, and found a little 
green grass for our famishing horses, 
and some condemned hard tack for 
ourselves. This hard tack was in the 
form of crackers ahout four inches 
.square and a half inch thick, and as 
hard as bread ever got to be. We be 
gan on the wormy mouldy stuff — our 
necks stretched out ; our eyes looking 
straight forward on — vacancy — like 
little oxen eating big nubbins; and 
when from sore tongues we could eat 
no longer, we swelled the hard tack in 
water, and then we could pull it apart 
in broad flakes, with plenty of black 
headed worms half inch long to en- 
courage us. The worms had thriven , 
why not we? 

We finally got to Fort Bliss, and 
ahead of the Federals, and found an 
abundance of wholesome food. The 
balance of the command soon came up, 
and we rested. 



While at Fort Bliss a serious tragedy 
occurred. One of the soldiers in a 
drunken condition shot another dead. 
The murderer was tried and condemn- 
ed to be shot the next day. I went to 
see him in the -guard house, and re- 
mained with him until midnight. His 
first words as I was locked in, was, 
"0 what will my mother say? Sir, I 
am to die before two o'clock tomorrow. 
I am a murderer and a drunkard. Is 
there no mercy for such an unprepared 
and sinful wretch?" 

As by inspiration I remembered Da- 
vid's case. Then I understood for the 
first time why God exposed the drunk- 
enness of Noah, the lie of Abraham 
the murder and adultry of David, the 
profanity of Peter. Then I understood 
why such men cannot b e satisfied with 
a PROMISE of forgiveness, and how 
they pray for an EXAMPLE of it. I 
said ' ' My poor boy, David was a worse 
man than you are, and God forgave 
David." And I read to him the story, 
and preached to him Jesus, the lover of 
sinners. I left him finally in a storm 
of agony. 

Next morning very early I went to 
the prison. He was standing at the 
grated window waiting for me. His 
face alll lighted up with a joyous smile. 



— 5— 

and he said: "It is alright, sir. I am 
ready to die. I ought to die, and I am 
willing to die." Repentence. Ezek. 
33:15-20. When the time came I went 
with him to the place of execution. 
Before he took his seat in the chair he 
gave the boys a few words of warning 
against intemperance, and sat down. 
He asked the privilege of looking at his 
comrades, at the moment of firing. 
Col. Baylor gently denied him, and ban- 
daged his eyes. A few monents later 
he was in the hands of a Merciful God. 

If parents would dili-gently teach 
their children that Jesus is the truth, 
the life, the way, and the only way by 
which sinners can be saved, long after 
the parent^ are dead these wayward 
and sinful children in a msot desperate 
emergency could utilize this knowledge 
to an everlasting advantage. 

After remaining at El Paso some 
weeks Col. Baylor determined to make 
an effort to capture seven hundred 
United States regulars under Ma.j. 
Lynde stationed at Fort Fillmore fifty 
miles above El Paso on the river. We 
arrived before the Fort just as day wa s 
breaking — intending' to surprise them. 
The long roll brought the sleeping Fed- 
erals to their anus: we were betrayed. 
Col. Baylor did not think it prudent 



—6— 

to bring on a battle with two hundred 
and fifty inexperienced young men, 
against seven hundred regulars. So 
we went around the Fort up to the 
town of Messilla, a mile or two further 
up, took a position and awaited the 
coming of the enemy. 

About sun-down the same day they 
came, five hundred men with a small 
battery. One round with our rifles 
drove them back, with several men 
killed and mounded. No one was hurt 
on our side. One of the boys squatting 
by me said, ' ' A bullet snicked ^your 
hat. ' ' But I did not hear it, nor did I 
believe it, for there was no ' ' snick ' ' on 
the hat. You see, they gave us a round 
before we reported for duty. They re- 
turned hastily to the fort ; destroyed 
all they could that night ; and daylight 
found them in full retreat to Fort Stan- 
ton, one hundred miles away. We fol- 
lowed and captured them all in the Or- 
gan Mountains, twenty miles away. 
We paroled them; slept in the grass 
that night, and next day got back to 
the river, nearly dead with hunger and 
thirst. We re-armed ourselves with 
Uncle Sam's best minie s and revolvers, 
and were in better shape in that direc- 
tion than ever before. 



—7— 

After this decisive victory we settled 
down in the little city of Messi'lla, New 
Mexico, for several weeks. I was the 
preacher for the boys, and so they 
would not let me do anything in the 
military line ; and not being satisfied 
in absolute idleness I took up the duties 
of a school teacher. 

Several Americans had married Mex- 
ican wives and wanted their children 
taught English, and many full bloods 
were as anxious, and so I put in. I 
could speak but little Spanish, and the 
children no English ; but I went ahead. 
Put them all in the blue-back speller, 
and to learning the alphabet. Many 
could read in Spanish, and in six weeks 
they went through the book, and could 
spell and pronounce nearly as well as 
American children — not understanding 
a word except as I taught them, which 
1 did of course when I myself knew. 
Two children of an old Tennessean — a 
Mr. Patton — were in school. He also 
had two grown daughters, Guadalupe 
and Dolores. Gaudalupe was a gradu- 
ate of a Santa Fe college, and was very 
anxious to learn English, as she was 
engaged to marry a Mr. Oury, an 
American, who was then in the Con- 
federate Congress. 



Well, we exchanged instruction. Af- 
ter supper I hied me to Mr. Patton's; 
he was our interpreter. I would de- 
scribe things down in Texas in Spanish ; 
she things in Santa Fe in English. She 
had large black eyes — a handsome girl 
she was — and I took occasion to say 
once in Spanish that I did n °t like 
small eyes. She laughed till she cried. 
I had used the Spanish word that 
meant small in QUANTITY. Oh no, I 
did not like a small QUANTITY? I 
wanted bushels. and she laughed. 
How could she help it? She dressed 
in American ; wanted to be American , 
and though a devout Catholic, she came 
to hear me preach every Sunday in 
spite of Cabeza de la Vaca (cow-head) 
her priest. 

The first time I preached in Messilla. 
I preached in the court house. Mr. 
Kelley, the editor of th e Messilla 
Times, had notices posted all over 
town. (He was afterwards killed by 
Col Baylor.) After preaching ex-Gov- 
ernor Jones of Kansas, and his wife in- 
vited m e to spend the night at their 
house, and preacher-like, I consented. 
I was a little embarassed, for my 
clothes were anything but clerical — a 
Yankee blouse and a Yankee blue 



pants that I had helped to capture, was 
about all I had on — outside at least — 
and this in a cultured family. The Col. 
took me to the store next morning and 
presented me with the finest suit of 
clothes I ever wore. In that suit of 
clothes I besieged, and finally captured 
the finest girl in San Antonio. 

The ladies are right : a striking uni- 
form in either feminine or masculine 
ranks does cut quite a figure on the 
battlefield of love. 

While stationed at Messilla, Com- 
pany A was stricken with small-pox. 
About sixty of the boys had it, eight 
of whom died. I spent a month or more 
in an attempt to relieve them. I hunt- 
ed and killed many wild ducks to make 
soup for them. I could not supply 
the demand. Poor fellows: "We will 
get all the soup we want, and plenty 
of good things to eat when we get back 
to God's country, won't we parson?" 
Poor fellows. 

When Sibley's Brigade came by on 
its way to Fort Craig, we were not in 
a condition to go with it. So we were 
disarmed and left to fight it out with 
small-pox. 

T forgot to mention that before all 
this happened to us, I was sent for to 



—10- 
go thirty or forty miles up the river to 
preach to Capt. Bethel Coopwood's 
company of Arizona Volunteers, a band 
of comparatively reckless, but intelli- 
gent and well-behaved young men. Of 
course I went. Two or three of the 
Captain's company showed me the way. 
We arrived in the afternoon — I was to 
preach by moonlight that night. While 
waiting at the Captain's tent for the 
hour to arrive, conversing with the of- 
ficers, some one incidentally mentioned 
the Bible. Dr. McClintock, the surgeon 
of the company, rather sneeringly re- 
marked, "That there were many fool- 
ish things in that old fable," or words 
to that effect. I said not one word in 
defense. I just let the sword lie in its 
scabbard for the present. I bided my 
time. It came. He was older than i, 
and better educated, and his cut and 
dried witticisms would have turned the 
laugh on me. 

After supper the boys gathered abou^ 
me. Some sitting tailor-fashion, some 
sprawling, some bolt upright, but all 
attentive. All came but the doctor. 
The moon was shining brightly, and I 
remember one man in particular. He 
was but a few feet from me and looked 
up into my face all the time I was 



—11— 

speaking. After service 1 found that 
his name was Wright — Dr. Wright — a 
son-in-law of an old Methodist preacher 
to me well known — old Father Craig, 
once Chaplain of the Hous e of Repre- 
sentatives, the place I hold today. 
When I wa s a boy preacher old Bro. 
Craig and I used to run together when 
we met at camp-meetings. When he 
prayed in public he put his hands up 
to his ears, and prayed as loud as he 
could bawl. He could be heard a mile 
— I knew he could. He prayed that 
way in th e House. One of the boys — 
I mean one of the members, said 
"Father Craig, what do you pray so 
loud for " " Ah, my son, ' ' the Lord is a 
long way from this place." How dif- 
ferent now. I don't need a long-dis- 
tance phone. 

Dr. Wright was killed instantly in 
battle by my sid e two days after my 
moonlight services. 

The next morning after this service 
the captain told me they were prepar- 
ing to go thirty or forty miles further 
up th e river to capture a Mexican com- 
pany of United States soldiers, and 
asked me if I would »go and help them. 
Of course I would. Did I not have the 
Sword of the Spirit in my knapsack. 



—12— 

and my captured minie and revolver? 
I came to fight on all the ground. 
' ' Sure, I '11 go, Cap. ' ' I always did like a 
FULL HAND, and — what are you 
laughing at? Ah, my boy, the Lord 
never did call an angel to preach. An 
angel never would have known how to 
fill out that unfinished sentence a s you 
did. An angel hunt tracks in MUD? 
Not much. 

We started the next day and rode 
on until just before day and the follow- 
ing night surprised and captured the 
Mexicans and their supplies. 

On the way the captain struck me for 
a religious argument. He believed in 
a God, he said, but did not believe the 
Bible to be His Word ; said he believed 
that Jesus was a good man, etc. How 
could God take the form of man? 
"Let me tell you, parson, how it was. 
Man's life is a circle, and God made it. 
Man enters the circle at birth, and 
starts around. If in that line the char 
acter of a thief, or liar, murderer, or 
any other criminal act is found, he 
steals, or lies, or murders, and dies, 
and is not responsible, for God ordained 
all." 

'''But, Captain, by yoiM* verdict as a 
juryman you put the stripe of disgrace 
upon the unfortunate thief for years — 



—13— 

as a judge, you pass sentence upon the 
miserable murderer that takes away his 
life forever, and for acts that he could 
not help. Captain, do you believe that 
(iod does that way?" 

And with emphasis on language that 
would not look well in the autobiogra- 
phy of a preacher, he said he did. 

I said, ''Lets hush; you have swept 
away all the ground I have to stand on 
tor an argument." 

And we subsided. We went on, our 
hearts swelling with patriotism, cut off 
and captured our Mexican company, 
and with our prisoners, mules, horses 
and a wagon load of ammunition, be- 
gan our return. 

At night, we encamped in a little cot- 
ton wood grove, and while at breakfast 
the next morning, was attacked by a 
company of U. S. regulars of about 
equal strength as our own. They had 
the advantage of us in position, we had 
the advantage in the amount of ammu- 
nition. We took our time; fought at 
long range they firing at the entire en- 
campment; We at the individual Fed. 

In three hours or so, they had delib- 
erately shot away all their ammunition, 
and took leave in some haste. I did not 
know our loss at the time, and thinking 



-14- 



that the time of our life to 'gain dis- 
tinction had arrived, ran up to the cap- 
tain and breathlessly suggested instant 
pursuit. "We have the bullets; they 
have not, let's ketch 'em." 

He gravely remarked, "I am in com- 
mand here." 

I did like the Feds ; I retired. How- 
ever, I did gain some notoriety, if not a 
coveted distinction, with the boys. 
While the fight went on it occurred to 
me that my minni e rifle needed wiping 
out ; so at the expense of the narrative 
of my nethermost tog, I detached a 
strip, and wiped the gun twice. The 
boys found it out and laughed uproar- 
ously. I didn't care; I fought with a 
clean gun, and I hav e been fighting 
with a clean gun ever since. I chal- 
lenge my bretheren of every Christian 
communion: "Which of you convinceth 
me of ecclesiastical abuse?" 

I wish I had kept that old white, but 
coarse, government shirt, not only as a 
proof of my thoughtfulness under fire, 
but that my children might see the bat- 
tlefield under it's armpits where I 
fought Yankee gray-backs — LICE. 

In this company fight two of our 
men were killed. At their shallow 
•grave Capt. Coopwood brought up the 



—15— 

Bible question again, but in a different 
way. I will say this of him : He was a 
sympathetic, a tender-hearted man, and 
with tears in his eyes, he said: "Par- 
son, I don't want the poor boys buried 
like dogs; get the old Book and read 
and talk to us some." 

I did not reply, but I THOUGHT. I 
read the old Book and talked to the se- 
rious boys — and I was not ashamed to 
do it. 

In the battle Dr. Wright was killed 
by my side, as before stated. The next 
man to me on my left was wounded, 
and my horse which was tied to a tree 
just behind me, was hit with three bul- 
lets. I had no fear. "All men think 
all men mortal, but themselves." — 
Young. 

1 have never yet had a premonition 
of death. Nor do I fear the argument 
of a professed infidel. There is noth- 
ing in it, and 1 know it. I have taken 
some pain to investigate. I have read 
every infidel book I could find. 

Captain Bethel Coopwood was no 
fool. He was a well read lawyer. He 
realized that there were occasions 
when the Bible is a useful book; and 
was not ashamed to own it. And Dr. 
McClintock, to whom I have referred, 



-16- 



was obliged to discount the Bible, to 
justify himself in a course of life that 
his reason told him was the conduct of 
id) (fool. He was an educated man, the 
champion of infidelity. See HIM sur- 
render. 

He came to a Mexican hacal where I 
had lodging's with an old medical 
friend, one night about midnight — 
after my first acquaintance with him 
at Capt. Coopwood's tent — and 
knocked at the door. I called out: 
"This is Joyce's quarters; what do you 
want. ' ' 

"Is that you, parson? I am Dr. Mc- 
Clintock; won't you please let me in? 
I have been drinking and am just out 
of a fight with a Mexican. He has 
beaten me over the head with my own 
pistol, parson, till I am most dead. 
Please, parson.*' 

"Of course, Doc, I'll let you in." I 
jumped up, jerked the door open, and 
he staggered in, his face covered with 
blood. I threw down a blanket on the 
floor, and down he went, till nine 
o'clock next morning. 

When he waked up I washed the 
blood off his face, and made him a 
r-trong cup of tea. I got him up to the 
tabic, and while bending over and 



—17— 

slowly supping the tea — one of the 
most miserable men apparently I had 
ever seen — he said: "Parson, you think 
I am an infidel." 

"Well, Doctor, from, a remark you 
made at the Captain's tent some time 
ago, I take it that you are an unbe- 
liever. v 

"Well, I am not as much of an infi- 
del as you think I am. Do you know 
Dr. John McClintock of Philadelphia? 
(Of McClintock & Strong's Encyclo- 
pedia of Religious Knowledge.) 

"Yes, I know Dr. McClintock, but 
not personally." 

"Well, he is my brother." 

"Dr. McClintock your brother?" 

"And my mother" — then his head 
went down. I knew I had him. I let 
him sob. After a little he recovered 
himself and continued. "My mother 
was a Christian and she is in heaven 
today. ' ' 

"Doc, your brother was an educated 
man, with an unblemished character, 
and your mother — you know the love 
ef a mother — is it doing them justice, 
your mother and brother, to suppose 
they would foist an you what they 
\ bought might possibly be a lie"?" 

"0, parson, please let up on me. 



-18- 



M other and John are right. I, the 
drunken outcast wretch, am wrong. ' ' . 
Surely the service of the devil is a 
hard service. Makes us work seven 
days in the week, and sometimes half 
the night. Makes us blubber in drunk- 
enness and call ourselves fools ; and for 
our faithfulness in all this drudgery, 
pays us with a chuckle, the wages of 
sin — Death. What fools we be. 

After my year of service I was dis- 
charged and returned to my old work, 
Palestine. I found William Witcher in 
my place. He insisted on retiring and 
taking another work, and gave way to 
me. In the meantime the regiment had 
re-organized, and had elected Capt. C. 
L. Pryon, colonel. The boys elected me 
as chaplain again — now the Sec- 
ond Texas Cavalry, then stationed at 
Houston. 

From this point we were ordered to 
take part in a desperate raid in Louisi- 
ana. Our objective point was Thibe- 
deauxville on the La Fourche River, 
and our object was to capture a regi- 
ment of Federals stationed there. 
After a long and tiresome march, we 
found ourselves confronting the enemy. 
We had three other regiments, but just 
before dark our regiment was put for- 



—19— 

ward to "feel" the foe, ascertain their 
position, and fight them next morning. 
The "feeling" force undertook to win 
the battle that nip:ht, assaulting the 
breastworks of a 500 force, and were 
disastrously defeated — half of the regi- 
ment were either killed or wounded. 

This foolish move broke the whole 
plan of the campaign, and the three 
whole regiments, and our fragment, 
left next morning. The Federals fear- 
ing an attack by a larger force left at 
once for New Orleans ; all leaving their 
dead and wounded behind. I remained 
to ibury the dead and look after the 
wounded of both armies. Our dead 
were buried in the Catholic cemetery 
of Thibedeauxville, and a monument 
has been recently erected to their mem- 
ory by the Daughters of the Confeder- . 
acy residing chiefly at that point. 

Part of the wounded were with me 
and the wounded Lieutenant Col. 
Walker, of Hallettsville, Texas, and 
part three or four miles below 
on the river at a hospital the Yankees 
had established. We had about fifteen 
men at that hospital. I went back and 
forth between these hospitals, a widow 
lady of wealth, Mrs. Donalson, supply- 
ing me with a fine carriage and a 
negro driver. 



—20— 

I was going down to the lower place 
one day, when three ladies accosted me. 
Two of them were the sisters-in-law of 
Gen. Bragg, the other a Sister of 
Charity; a lively lady in middle life. 
They were intensely loyal to our cause, 
and full of smypathy for the wounded. 
They were going down to se e the poor 
fellows for the first time, on foot. T 
asked them to ride with me and jumped 
out to help them in. I was dressed in 
the uniform of a chaplain, and they 
thought I was a Yankee officer, and 
neither of them wanted to sit by me in 
the carriage 1 . One of them had to, 
though. They thought I did not notice 
them pushing each other and gig — 
laughing, but I did. The one who was 
forced to sit by me, got off as far as 
she could, and all looked away off 
through the doors to keep from laugh- 
ing. At last they could stand it no 
longer, and the Sister called out: 
' ' Sir, who are you. " "I am a chaplain 
in the Confederate army." "Oh, ah, 
he-he-he-ha-ha-ha, Lordy, sir, we 
thought you were a Yankee, and we did 
not want to sit by you." And they 
stretched out their arms and I thought 
they would hug me in spite of all I 
could do. My recollection is that I did 



—21 — 

not manifest any aversion to these af- 
fectionate demonstrations. 

Thes e splendid women went to the 
hospital, and for days and nights they 
waited on those poor wounded men of 
both armies, making no difference be- 
tween Yankee and Confed. I found 
there a Confederate and a Ft ...eral, 
each with a leg off, on one pallet glee- 
fully laughing and talking with each 
other. It is always so with men who 
have heard bullets whistle on the bat- 
tlefield, I know it, for I helped take 
prisoners, and I have been a prisoner 
myself. I found one poor fellow — a 
Federal — wounded to death. I asked 
him if he was ready. He said: "I am 
not." "I have been a very wicked 
man, and it is now too late.'' 

T said it is net too late. Your con- 
fession to wickedness establishes your 
claim to the compassion of the Son of 
God ; if you are not saved, then he has 
died in vain as far as you are con- 
eerned. A thief died on the cross when 
Jesus died, and while his eyes were 
swimming in the agonies of death, he 
turned those eyes on the dying Christ, 
and said. 'Lord, remember me,' and 
Christ said, 'This day thou shalt be 
with me in Paradise.' And you may 
hope. " 



-22- 



He died at midnight, and the nurse 
told m e that he died calling for that 
man who told him of the dying Lord. 
Here my war record ends. The bal- 
ance of the time I was in the service 
was spent in attending' to the sick and 
wounded. 




MINISTERIAL CAREER. 

I was religiously inclined from child- 
hood. My father and mother had been 
in the Methodist Church, but through 
constant removals had lost their mem- 
bership, but not their religious belief. 
My father was a constant reader of the 
Bible, and I fell into the practice in 
very early life through his influence. 
He explained some things to me and my 
mother helped me to pronounce, but 
usually did my own pronouncing. 

My religious views were orthodox 
Prom the beginning. I have never 
changed the faith of my childhood; I 
never will, 1 know. I had a very reli- 
gious liali' sister, a few years older 
than myself, and she started me in a 
n-oiv pronounced religious life. 

Alone one day, under a little dog- 
wood hush, in Pike County, Alabama, 
I had the assurance of pardon; but 



—24— 

fearing the ridicule of my boyish play- 
mates failed to join the church, with 
the usual, and I may say from long 
observation, the inevitable result, I 
FORGOT. Six years after, in Camden, 
Arkansas, I joined the church, and was 
restored; and immediately felt that my 
life work had been planned. I refused 
to endorse the plan. "I preach the 
gospel? I, without education, timid as 
a rabbit, and without the tongue of the 
talker. I? Never.'' 

A month befor e all this I had en- 
gaged to work on the farm for Mr. 
Phillip Agee, at that time county, dis- 
trict and probate clerk of Ouachita 
County. He was a Methodist and 
bated drunkenness, laziness and tobac- 
c o and whiskers. All those things wer© 
unknown to me, perhaps I ought to ex- 
cept laziness, but I wont. He saw me 
reading, as my life habit was — all the 
spare time I had. One day he said, 
''Mr. Joyce can you write?" I said, 
"ye^ sir, a little." 

He said, "My deputy is going to 
leave, and if you can write I will take 
you in the office in his place." 

I said, "Much oblige, sir. T will 
try." 

It was soon after I got under his in- 



—25— 

fluence and in his office that I joined 
the church. I began to associate with 
re-igious cultivated people. I soon 
caught up with the work, for I labored 
right along like I had always done on 
the farm. Then this blessed man said 
tr me, "Your wages, $12 a month, will 
go on, you study law, and I will keep 
ii] i the work, and you can help me 
when I get behind." Some of the crop- 
pings out of this study will be found in 
the appendix to this book. 

T soon found out that I could not be 
a lawyer, as honorable as that profes- 
sion is, for my life work, like the appa- 
rition before Macbeth, would not down. 

I remained in the office seventeen 
mouths, and resigned. No young man 
of my ability and education had a 
brighter future financially, than I. My 
friends called me a fool for leaving. 
They said that the office would soon 
have fallen into my hands; and it was 
by far the best office of its kind in the 
state. My friends did not see Ban- 
quo 's representative; or to use a scrip- 
tural illustration — Baalam did not see 
the Ange] with the drawn sword, but 
the beast that Baalam rode did. 

Only to think, after a happy minis- 
try of over fifty-four years this scrip- 



—26— 

tural illustration should so perfectly fit 
my case of fifty-four years ago, I 
laugh new at the Baalam incident but 
it was no laughing matter then. Why 
did I not go on, even if I did have the 
Baalam of the world ambition on my 
back, and take my death cheerfully, 
i* Ian Angel of God was to deal the 
blow. It was not the ass that the angel 
was after anyhow — it was the rider. 

It was a foregone conclusion ; I must 
try to preach. 

I bought a pair of saddle-bags, put 
in them a Bible and clothes, and start- 
ed out afoot, to hunt a community more 
ignorant than myself in which to be- 
gin. Oh, mercy, everywhere I went the 
people knew more than I did. I 
thought I would teach a school of ig- 
norant little children first. The moun- 
tains of Arkansas was the place. So 
I started for the mountains. There I 
found Dr. Biggs, the father of the 
iiiggs boys of the Texas coherences; 
and he knew more than his ,<:ons. 
Mountain ignorance, indeed ! Alas for 
me. I now struck out for my father's 
house in Texas, 200 miles away. He 
bad a farm. I could be a farmer — I 
was raised on a farm. 

I arrived in due time, and my fa i 



-27- 



gave me a place. I remained at home 
a year, and then struck out for the 
more distant West. Not long after I 
left home, my father died. He was 
buried in Red River County about 
fourteen miles south of Clarksville. A 
small marble slab marked: "Henry 
Joyce, aged 60," points out his resting 
place. Hi s life was one of constant 
toil, but he died an honest man, and a 
sincere believer in the Son of God. I 
shall meet him in th e better land. 

After a definite call to the ministry 
in Camden, I spent five miserable 
About the end of those miser- 
able years, I married a sixteen-year-old 
girl. Her name was Jane Hearn. She 
had been a strong healthy girl all her 
life; and was a member of the C. P. 
Church. In three months she died of 
typhoid fever, died in sight of heaven. 
She lies five miles east of Piano, Colin 
• ounty. A little slab of white rock, 
hewn ou1 with my own hands, marked 
•"•hi lie** ^hows where 1 laid her. 

I fell like this was my last call. If 
my girl wife had lived T am sure 1 
would have never been a preacher. 
Par better For us both that she died. 
1 did not see i1 then ; 1 had hard 
thoughts of Cod: but 1 said: "It is 
< nough, I surrender." 



—28— 

Bro. A. K. Hinkle, long since dead, 
was on the circuit and brought my 
case before the church, and in the reg- 
ular way I received license to preach. 
J. B. Tullis, presiding elder; AY. II. 
Hughes, of Dallas, and about twelve 
other preachers were present. How 
should I ever get through? But I did, 
through th e means of a strenuous de- 
bate. I had read the historical parts 
of the Bible carefully, and when the 
young presiding elder, duly impressed 
with solemn — to me — occasion, said, 
"Brother Joyce, what is the first doc- 
trine taught in the Bible ? ' ' 

I scratched my head when it did not 
itch, and said, "The fall of man." 

The elder raid, "Does not Moses 
teach that there is a God?" 

I said, "No sir, Moses took the ex- 
istence of God for granted." 

Then the fun began. The elder and 
some of the preachers maintained that 
the existence of God was taught, and 
about half of all the members took my 
side. I was on "rising ground and 
pleading terms," but did not use the 
pleading privilege, for that was all the 
questions the elder asked me. 

I wa? triumphantly passed and rec- 
ommended for th c annual conference 



-29- 



for admission on trial ; and was admit- 
ted at Paris, Bishop Paine presiding, in 
1856. Conference was about three 
months off when I received license to 
prea.-h. I began at once, and had to 
begin at last, before my mother, broth- 
ers and sisters, and old neighbors. 
Mother cried, but others said "stuff," 
or ought to have said it. It might 
have been worship without idolatry, 
for as some wit has said of an unusual 
production, "Ther e was nothing in 
heaven above, nor on the earth beneath, 
like it." 

I preached every Sunday until con- 
ference came on, without the slightest 
notice from God, it appeared to me. 
God seemed to turn His face away. ! 
if he would only look at me. I did not 
expect a smiling face ; only a look. 
Need not be a look of approval — only a 
look. 

The look camp at last, and came with 
a beaming smile — the light of His 
countenance. It was when I preached 
my first sermon on my first circuit — 
Hickory Grove, Harrison circuit, East 
Texas Conference. O, blessed day ! 
Can I ever forget it. And he is smiling 
still. 1 have never had a heart trouble 
since that day. Not one of my children 



—30— 

have ever put me to trouble ; never lost 
a child (since writing this item one of 
my sons has died). Of twenty grand- 
children never lost one. The mother 
of my children is with me still, in fine 
health, smoothing with her loving, 
gentle hand my quickly rising Irish 
temper. 

But you resist God and see how you 
come out. Moses had to fly from the 
serpent, and it never did prove harm- 
less to him till he took it by the tail. 
Jonah cried to God, and was heard, 
but by his own confession, he was howl- 
ing in hell at the time. 

On my way to the Harrison circuit, 
to which Bro. Frank Stovall and I were 
appointed, he the preacher in charge, 
I the junior, we stopped to pass the 
Sabbath at Bro. Frank's home, near 
which our road ran. Of course we 
must have preaching. Bro. Dave Sto- 
vall preached at 11 o'clock, and Frank 
exhorted after him, as the custom in 
those days was. He began his exhorta- 
tion by saying, "If I understand the 
preacher — " and went on with a very 
good talk. I was to preach in the af- 
ternoon, and W. J. Popham, Frank's 
stepson, who had just been licensed, 
was too close for me. Ahem ! 

On this occasion my text was the 



—31— 

parable of the Sower. I was very lav- 
ish of the barley that day, and — and — 
finally "sat down to the delight of 
all." (Modern manner of reporting 
the visiting preacher.) And what do 
you think? Sweet William Popham 
followed me like Frank followed Dave, 
"If I understand the preacher." My 
Lord ! I bit my lip almost to the blood 
as I went on with my private exclama- 
tion, — "If you did you are out of sight 
ahead of the preacher. I went out be- 
hind the barn and spent the evening 
in a vain attempt to water with my 
tears the seed I had so recklessly 
sown. Billy Popham found me. "0, 
Pro. Joyce," he said, "I wouldn't take 
on so about a failure." Called it a 
failure to my face! I thought, "Old 
fellow, if you knew what a mess you 
made of it, you would be bellowing 
a round this lot, too." That blessed 
failure — was one of my greatest 
blessings — any preacher will under- 
stand, — has been remembered fifty- 
four years — laughingly remembered. 
Sec what fools we can be about a pres- 
ent calamity. The only comment I 
heard on the effort of that evening, 
besides Willie Popham 's, was, "that 
fellow is no preacher, nor never will 



-32- 



ibe." Xenophon-like I was on the re- 
treat but saved, like lie did, my forces 
,for a more successful fight at another 
time. 

Having married my second wife in 
San Antonio, I was transferred at my 
request from the East Texas Confer- 
ence to what was then called the Rio 
Grande Mission Conference, but now 
West Texas. My first service then was 
on the San Antonio District, as Pre- 
siding Elder. Having served two years 
as Elder, I was put on the Kerrville 
and Uvalde Mission, the hardest work 
1 ever had, it being about 400 miles 
around. At my first quarterly confer- 
ence, the wealthiest and most influen- 
tial steward said it was impossible to 
support me, the members were too few 
in number, and too poor. After much 
talk, I made one of the greatest mis- 
takes of my life. I said to the Elder, 
W. T. Thornberry, you take the work ; 
hold the Quarterly Conferences so as 
to keep the work organized, and let 
the people pay what they can, and I 
will do something else till next year. 
At the next annual conference Bishop 
McTyeiere in the chair, my name was 
called, and Thornberry as in duty 
bound stated that I had abandoned my 



— 3:*— 

work. The Bishop said, I could state 
the case. I said I had no defence to 
make. That I had found out by sad 
experience that a preacher had no 
right to leave a work for the reasons 
the steward gave. That I ought to 
have trusted God and gone ahead. I 
retired and as I stepped out of the 
door, John S. Gillett — God bless him — 
said, "I move that his character pass." 
And I passed. The Bishop requested 
me to meet him at his room after ad- 
journment. We met, and I said, "Re- 
turn me to the same work." He did, 
after cutting off the best church — 
Kerrville — leaving the Uvalde Mission 
still more than 300 miles around. At 
one part of the mission, the preaching 
places were sixty miles apart ; and an- 
other forty. The Board of missions 
appropriated one hundred dollars. I 
took th e horse that Gen. H. E. McCul- 
lock gave to the cause of missions, at 
fifty dollars, (I had no horse) and the 
Board paid me finally forty-two dol- 
lars. Somebody owes me the remain- 
ing eight dollars yet. The Indians 
stole the horse, leaving me afoot 80 
miles from home; but, as I was the 
only preacher in all that region, a 
Baptist brother discounted a fifty dol- 



—34— 

lar hors e ten dollars, and the neighbors 
chipped in and gave him the other 
forty dollars in yearlings. I mounted 
my new horse and away I went. 

The people paid me ninety dollars 
in money that year — a big-hearted 
young Catholic Irishman paying five 
dollars of it. His name was Kennedy. 
Two of the brethren each let me have 
a good cow to milk that year. I drove 
them about fifty miles home. I then 
lived in a rented house in the suburbs 
of San Antonio, and as there were no 
barbed wire fences then, the cows went 
out to where they could get pretty fair 
grazing, and came promptly back to 
their calves in the evening; and wife — 
God bless her! — looked after the milk- 
ing, sold part of the SURE ENOUGH 
milk to the neighbors, who sent for it 
to the pen, sold it to help out. How I 
got through that year without debt, I 
don't know, but I got through. Don't 
you see I made a mistake in leaving my 
work. 

Bishop McTyeire had great sym- 
pathy for me. Wrote me three en- 
couraging letters, said in them that if 
he was a young preacher, nothing 
would please him better than to be in 
the "firing line " He went back to 



■—35— 

Nashville and induced in some way the 
authorities to send the Christian Ad- 
vocate to me FOR LIFE. The clerks 
NOW in Bro. "Ivery's" office don't 
see why that old guy don't die. The 
Great Central FORCE for more than 
45 years. Every number comes, "Rev. 
W. J. Joyce, for life." 

For at least two hundred miles of 
my circuit, I had to look out for the 
horse-stealing Indians. I traveled 
alone, carried my six-shooter, or a 
double barrel shoe gun. I would get 
so tired and sleepy that I was almost 
obliged to stop and rest and sleep, but 
1 was prudent. I remember one time 
I rode up as near as I could to some 
buzzards perched on an old tree; 
slipped off my horse, lay down on the 
flat of me back (I am an Irishman you 
know; with the bridle rein in one hand, 
so tli at my horse could graze a little, 
and my pistol in the other so that I 
could rise fighting if the Indians 
should happen 1o come that way and 
frighten the birds to flight — the noise 
made by them, would wake me up for 
flight or figiit. At least T was sleepy 
enough to think so. 

At another time, I followed a well- 
beaten eow trail through the bushy 



—36— 

bottom lands of the Lion a River a 
little way, tied my hors e to a sappling 
and slept. I did this twice. After the 
second nap at that place, I rode on four 
or five miles to the cabin of a daring 
cattle man, stopped to see the man. I 
not only saw the man, but I saw the 
fresh skin of a Mexican lion lying in 
the yard. I said, "Why do you let it 
lie there?" He said, "To keep the 
hogs away from the house." I said, 
"Where did you kill the thing?" and 
he told m e in the biv* thicket a few 
miles below here on THE RIVER, 
WHGPEE ! I never slept in that thicket 
again. I was prudent, you see. 

I crossed the public road once on 
each round and could send a letter to 
wife. I went out of my way sixty or 
eighty miles, a time or two to preach 
to the people at old Fort Clark. The 
surgeon of the Post, a consumptive 
man, heard I was there and sent for me 
to visit him. He said, "I secured this 
appointment from the government with 
the hope that my health would be bet- 
ter. I am not long for this world and 
I want you to talk to me. You are a 
Protestant, and I am a Catholic, but 
you must talk to m e about my duty, 
what am T to do?" I said, "Believe 



-37- 



in the Lord Jesus Christ, and you will 
be saved,' 1 and I preached the gospel 
to him. 

"0, Sir, That is too easy, I must do 
something." 

I left him with the condition of sal- 
vation made as plain as I possibly 
could make it, and exhorted him to 
avail himself of the possibility of eter- 
nal life at his command, and take it at 
once. 1 never saw him a g inv ££->p : 

I used every method in my reach to 
build up the cause of Christ in those 
new and scattered settlements. I 
ORGANIZED a church at one place 
under a spreading live oak tree, with 
one member, a poor widow. My suc- 
cessors kept up the appointment, and 
now. after forty-six years, a fine con- 
gregation worships in a good church 
built near the tree. Many of the peo- 
ple brought their respect for the min- 
istry, and their reverence for religion 
when they came there, but did not 
leave th^ir sins and worldly minds be- 
hind them. \ remember one instance. 
Jim R-oberson, a rollicking young fel- 
low wanted to marry the daughter of 
Brother Wish, who proclaimed pub- 
licly, himself a Baptist. Night came, 
but not the justice of the peace who 



-38- 



had promised. They heard that I was 
at John Kennedy's, about four miles 
away. A delegation come for me. Aft- 
er the ceremony and the supper, Tom 
York came to me and said, "Parson, we 
mean no offense or disrespect for you, 
but our custom is to dance at the wed- 
dings. ' ' I said, ' * Tom I cannot go back 
to John's this cold dark night. I must 
stay all night. I'll behave myself, and 
when you boys come to my meeting, I 
shall expect you to do the same." He 
popped his hands and said, "That's a 
whack parson, I'll guarantee that we 
will." The family lived in a little 
cabin all of them with one fire place. 
They began to dance, and I sat close 
to the fire. Finally, they got sorry for 
me, and Sister Wish made a pallet 
close up in the corner, near the fire 
place. "They balanced their partners 
and promenaded all," with great care 
not to step on my feet. 

The predicament soon came. Jim 
Roberson and his just-made father-in- 
law were the only fiddlers in the house. 
Jim got tired of seeing his bride dance 
all the time with the boys, and he left 
out all the time. Wish was a Baptist, 
and the preacher, lying in the corner 
not snoring worth a cent. They all 



-39- 



got sorry for Jim, and gathered around 
Wish. "Now, Dad, do play, please, 
and let Jim dance with Mary." Final- 
ly Wish agTeed, and got close up in the 
corner farthest from me ; and while he 
touched his fiddle lightly, his Baptist 
conscience was not idle. How those 
young people whooped it ! 

The bargain with me, "to behave at 
church," was strictly obeyed. Some 
time after Jim Robertson became a 
member of the church, and Tom York, 
a local preacher. I have filled many 
important positions in the church from 
the honorable high place of a frontier 
missionary down to the presiding el- 
dership, in which I served ten years. 
My life has been a long laborious life, 
but a happy one. God has kept His 
promises to me. 

Things I still remember. 

On one of nr^ rounds on the Uvalde 
Mission, I took with me Brother Ad- 
ams, a ministerial recruit from Cali- 
fornia, who had not, as yet, received an 
appointment. I wanted him to aid me 
in my ministerial labors, and as com- 
pany. He had California experience, 
now he should have some of the Texas 
stripe. He was one of the most fearless 
men I over met, and a fair preacher. 



-40- 



He was to go with me to Uvalde, and 
then return to his work. After a long; 
and tiresome day's travel, we stopped 
for the night at the very humble home 
of on e of my flock, a home of two little 
cabins. We were put to sleep in a wall 
climber bedstead, a little scaffold in 
one corner of the cabin with an ordi- 
nary mattress, infested with bedbugs 
of the same old type. I never could 
stand the things, and so left the brave 
Californian, took my part of the cover, 
and slipped off on the dirt floor, and 
to your surprise, survived the night. I 
said your surprise, not to ours. We 
both had experience as a brace. We 
traveled on, and at night Adams took 
hi s stand on the dirt floor of a school 
house to preach. 

The grandmother of a little girl told 
me next day that the little girl whis- 
pered to her to know where that man's 
partner was. The child thought it was 
a dance on hand. Now, don't laugh at 
that as a good joke. It is one of my 
chief arguments for the establishment 
of missions in the thinly settled part 
of the country. 

On our return, we preferred to sleep 
in the bushy prairie through which we 
passed, in going to Uvalde, rather than 



-41- 



have our bedbug experience. The 
moon gave light and the g'rass was 
clean and dry. But the moonlight wa s 
the set time for the Indian raids into 
the country to steal horses, and KILL 
MIEN, if it was necessary, to make 
their escape. 

"0, Indians — nothing. Doest not re- 
member the bedbugs?" 

It was a little dark before the moon 
was up, and finding, as we thought, a 
good place to stop, we halted. We had 
hardly got the harness off the horse, 
when he pricked up his ears and gave 
a little snort of fear. W e listened too, 
with much interest, and heard faintly 
just a few paces away the mumbling 
of what to us sounded like the human 
voice. ' ' Indians, ' ' I whispered. ' * Gim- 
me the pistol quick. I'll step out there 
and rout them !" 

''Rout 'em ! Shucks. Hitch that 
trace quick, and jump in. We'll get." 
? had trained the horse to run almost 
at the top of his speed on these splen- 
did roads, just for such an emergency. 

I was in command, Adams obeyed, 
and away we went six or seven miles 
where we slept on the floor of another 
frontier cabin, till day, and ate our 
lunch aearby next morning. 



—42— 

Our disturbers were Indians sure 
enough. We had camped on one of 
their well known routes in their thiev- 
ing raids. We heard of their depreda- 
tions a day or two afterwards. 




—43— 

AS CHAPLAIN OF THE 

LEGISLATURE 

A W. Terrell, of Texas, one of 
the most distinguished men that 
ever had anything to do with 
Texas' Legislation was a member 
of the 29th Legislature, and I 
was Chaplain of the Call Session. One 
day, when there was a lull in the busi- 
ness, he called me to where he was 
sitting, and looking up in my face, he 
said, "Joyce, am I to be sent to hell, 
because I don't belong to th e church?" 
I said, "Terrell, Jesus says in language 
that cannot be misunderstood, that if 
you will confess Him before men, He 
will confess you before His Father; 
and you hav'n't done it!" He looked 
up in my face and with a strange twin- 
kle in his eye, said, "I cuss, too." 
My Irish got the advantage of me, and 
I laughingly said, "Terrell, what is the 
use of talking about the matter, when 
you deliberately refuse to do what the 
Chief Authority requires, and then as 
deliberately blaspheme His 
name?" Business was resumed at this 
point, and our talk ended; but every 
time he got a chance to speak to me, 
he began again. He was about 80 
years old, and about one year my se- 



— U— 

nior. At last, I said, "Terrell what is 
the matter with you? Are you an infi- 
del?" "No, Joyce, but I HANG on 
the divinity of Christ." A day or two 
after this, the Stat e presented to the 
House the portrait of ExGovernor 
Hogg, and Terrell was called to deliver 
the oration of acceptation. Everybody 
that could get in the House came to 
hear the speech. He delivered on elo- 
quent eulogy on Hogg's statesmanship ; 
then came to his religion. With great 
emphasis, he said "Hogg is in Heaven 
today. He was not in the church ; but 
he had been. He joined the Baptist 
Church when he was about 18 years 
old, and tried to keep the rules for 
some time; but finally went to a danc- 
ing party and took his part of the fun. 
The Baptist pastor wrote to him a short 
time after and said, "Stephen, my son, 
you have violated the rules of the 
church and must come and confess. 
Like all 18 ye;u old boys, he c »akl not 
see why such rules were made, and 
positively refused, and the Church 
withdrew from the unruly member. 
But, he is in Heaven, I tell you, for he 
was orthodox. He believed with all 
the orthodox churches, That Jesus was 
the Divine Son of God : That He came 



—45— 

to save sinners, on his divine charac- 
ter," — And the speaker went on with 
such force and evident approval that 
as soon as he sat down, I ran to him 
and with joyful emphasis, said, "Ter- 
rell, you talked just now like you en- 
dorsed Hogg's theology!" "Well, 
Joyce, reduced to its analysis, I do." 
"Then, confess Him before men, con- 
fess Him." 

"I'll do it Joyce, I'll do it," and he 
did. He joined and died in the Presby- 
terian Church, Austin, of which Dr. 
Bishop is pastor. 

I do not know the boyhood history 
of this distinguished man. One thing 
can, with confidence, be affirmed: He 
had jonfidence in himself. The scien- 
tific world laughs at the Christian for 
HINGING eternal life, itself, on an act 
of faith ; and yet, the scientific world 
attained its self-satisfied position by 
BELIEVING THE THING COULD BE 
DONE. A. W. Terrell believed, when 
a youth, that success would follow per- 
sistent effort; and he did succeed in 
securing the things he labored so hard 
for. Tak<> another example : The Hon. 
A. S. Burleson, our present Postmaster 
General spent his boyhood days on a 
farm near San Marcos, Hays County, 



—46— 

Texas. Albert felt he had it in him to 
do something worth while, when, a 
distinguished lawyer referred to him as 
"that boy," in a debate they had in 
the Court House at San Marcos on one 
occasion. Take another example : 
Martin Littleton, now member of Con- 
gress from New York. 

The sweat on his face was scarcely 
dry when he struck hands with three 
of my sons in Dallas. He was just out 
of a hard job as a railroad hand. The 
four young men loved, and encouraged 
each other. My thre e sons made suc- 
cessful business men, and Albert S. 
Burleson and Martin Littleton are 
Presidential Possibilities today. 
boys ! Have CONFIDENCE in your 
ability to live honorable lives; "and 
the fruition of this confidence will ap- 
pear when you kneel to receive your 
crown from the King of Kings and 
Lord of Lords, and rise to reign,'' your 
subjects the angels. I Cor. 6 :3. 

I am now an old man, and I have 
never understood the inconsistency of 
some of the brightest minds that grace 
the history of our race. "You require 
us to believe what we cannot compre- 
hend — cannot understand? ' ' 



—47— 

Yes, and I am here, with the accu- 
mulated strength of more than 84 
years, to say you ought to receive and 
believe. 

"We believe in FACTS, we do." 
Well, dear sir, take this fact : Two 
and two equal four; will you tell the 
reason why? Dr. McKenzie of McKen- 
zie Institute, said once, "I am not fool 
enough to try. It is an axiom and out 
of the province of reason. A fact 
w e MUST RECEIVE without reason, 
or confess ourselves to be fools." 

Is LIFE a mystery? It is so regard- 
ed, end wise men have attempted to 
describe it. Dr. Brown of Edinburgh, 
m< re than one hundred years ago, 
said, "Life is EXCITABILITY." Dr. 
Thompson of our boyhood days said, 
'•Life is heat." Dr. Byshaw of 
France says, "Life is the aggregate 
of the function that resists death." 
Dr. Hunter of London looked with the 
;ii<i dl th e scalpel into every part of 
the human body to find the permanent 
home of life, and honestly confessed 
his failure. And yet, life IS. Do you 
deny it? Have you no conscions iden- 
tity? You believe in life because you 
are sure the facts support the faith. 



If you are conscious of life, and that 
cherished hope of immortality so uni- 
versally entertained, it becomes your 
duty to yourself, and your fellow men, 
to inquire into the facts upon which 
the Church founds her claim to the 
Divinity of Jesus of Nazareth. Do not 
worry with the mystery. Give yourself 
to the study of the facts. You have the 
same data from which to reason that 
the people had when He was among" 
men, and no more, you need no more. 

You can prove from profane history 
— Suetonius and Tacitus, Roman his- 
torians, that Jesus lived at the time 
that the Jews themselves acknowledge. 

And He did all th e wonderful works 
that the Jewish historians say He did. 
He claimed to be their MESSIAH ; and 
no people that ever lived were better 
qualified by natural acquirements and 
direct personal interest than were the 
Jews to reject this claim. No fact has 
been claimed since that day by Chris- 
tians to establish His divinity; yet He 
is taking th e world on those same old 
facts. 

The most cultivated of the human 
family, from that day to this, say that 
the facts sustain the claim. 



—49— 

To believe in the mystery of the 
Trinity in unity, in the face of these 
facts, proclaims a mind of the soundest 
reasoning. To refuse is to set aside 
the course of the wisest that ever lived 
in every thing. 

Yes I call on you, to accept with un- 
wavering faith any mystery founded in 
such an array of facts. It will save you 
from foolishly ''hanging" on the 
divinity of the Nazarene, like our dis- 
tinguished friend, Jud«g*e A. W. Terrell. 




—50- 



THE REASON- WHY THE GENTILE 
GOES TO THE JEW FOR A GOD 

A PLEA FOR PEACE AND LOVE 

THE GENTILE TALKS WITH 
THE JEW 

Hear first Dr. Hirsch, of New York, 
as quoted in the American Magazine 
of October, 1909, page 601 : 

"The Jew, of whatever shade of 
opinion, is willing to acknowledge the 
charm, the beauty, the whole-souled 
perfection of the great prophet of 
Nazareth. He belongs to us. * * * 
But all of us are also agreed in this : 
that what he taught wa s not a revela- 
tion new to the synagogues ; for nei- 
ther in his morality nor in his religious 
hope did he advance one step beyond 
the teachings of contemporaneous Ju- 
daism. * * * But as a matter of ex- 
pression, putting the matter so as to 
vest it with the force of almost a new 
thought, Jesus commands a place 
among the few chosen of God." 

Dr. Hirsch concludes his discourse in 
these remarkable words : 

"If Jesus were to come back to 



—51— 

eartli today the Christians would not 
admit him to their clubs because he is 
a Jew ; if St. Paul were to come to life 
he would not be received at a summer 
hotel, because forsooth, he is a Hebrew. 
And therefore the synagogue must 
continue to exist if for no other reason 
than to give Jesus a home." 

As "to the matter of expression," 
that might have been because of the 
Divinity we claim for him. No other 
man ever taught like the Nazarene. 
We tell you, Jew, our religion is the 
same. 

And now, Jew, let us have a little 
talk about some facts. We will agree 
not to abuse you, and we will trust to 
your honor not to abuse us. We will 
begin with rather savage candor; we 
have always hated you Jews, and you 
Jews Stave always hated us Gentiles. 
Now, with this bad feeling between us, 
ijs it doing Us justice to suppose that 
we would have gon e to you for a GOD, 
if we could have done better elsewhere, 
is it not fair to us to suppose that we 
had a good and sufficient reason for 
such a surprising step? 

Now listen a moment: We had dei- 
fied men and women for one cause and 
another till we had "confusion worse 



—52— 

confounded" in our religious system. 
Our gods and goddesses multiplied in- 
definitely, and we longed for one Su- 
preme and All-controlling God. We 
had some knowledge of such a God 
once, but we had lost it. We heard of 
your creed. We heard you had an 
Almighty and eternal God to begin 
with. We wanted such a God. You 
had mighty men, and wise women, in 
every line of action, but you never dei- 
fied them ; you had no need of it. You 
wer e satisfied. 

Nature furnishes us with the same 
proofs for the existence of the FIRST 
CAUSE that she furnished you. But for 
some reason, not very well understood 
by either of us ; you were allowed to 
KNOW, by actual experience, what 
this First Cause could DO, in the realm 
of nature and in th e realm of human 
life. One of your earliest teachers, 
and we are willing to admit, o\<e of the 
most brilliant of men, never taught the 
existence of his First Cause, which we 
now call God. He took it for granted 
that anyone — even a fool — admitting 
DESIGN, in creation, could find no 
difficulty in admitting' a DESIGNER. 
He taught that all material things had 
a (beginning, but never declared the 



-53- 



pcrioj of that beginning*. It does the 
faith of neither Jew nor Gentile any 
violence, to hold that this earth has 
existed for millions of years. Moses 
said God created, and went on in such 
a reasonable way about all created 
things, that we Gentiles were obliged 
by REASON, to abandon our old views, 
and adopt yours; and you Jews are 
the author of this sublime, and reason- 
able faith. If God had not by the 
mouth of his servant, Moses, a Jew, 
given you this very necessary knowl- 
edge, what would have been the reli- 
gious condition of the Gentile world, 
all these centuries? This sublime faith 
in the Creator, of all created things, 
we get through you honored Jew. We 
bless you for preserving the instructive 
and faith-inspiring oracles of the liv- 
ing God. But it is not becoming in you 
to >boast ; for after God had given you 
incontestable proof of his power and 
protecting care, which you — multiplied 
thousands of you — acknowledged at 
the crossing of the Red Sea — not four 
mouths had passed before all of you, 
but two or three, were dancing around 
the ima»g'e of a calf, and gleefully call- 
ing it your delivering god. Nor will 
we boast, for in those far off days. 



—54— 

while you were worshipping and danc- 
ing around a GOLDEN calf, w e were 
worshipping heavily without the least 
inclination to dance — a calf of real 
FLESH AND BLOOD, and sacrificing 
to one of our bodily organs — our ab- 
dominal rotundity attesting the fervor 
of our devotions — at least one of your 
own nation, a distinguished writer, 
many, many years after, said it was the 
ease in his day, and intimated that 
some of his own people were in the 
same idolatrous practice. (Phil, iii, 
19.) In THAT instance of idolatry, 
who the premium fool ! Who ! May 
we mutually hav e the grace of BLUSH- 
ING pity for each other ! 

This life giving knowledge of yours, 
transmitted to us, was made perfect 
hy many bitter experiences on your 
part — th e chief of which was the Baby- 
lonish captivity. This national calam- 
ity proved a great national blessing at 
least ; for it put an end to your idola- 
trous inclination 'forever, and made 
you the glorious defense for the doc- 
trine of one God th e world over — a doc- 
trine for which you would have been 
willing to sacrifice your lives — a zeal 
which formed the chief factor in your 
rejection of the claim of Jesus of Naz- 



areth to the Messiahship. It put an 
end to Jewish idolatry, but did not 
save you from your sins in other di- 
rections. Your Scriptures teach plain- 
ly that ''the soul that sinneth, it shall 
die.'' To save you from that death — 
whatever it might mean — the innocent 
kid or lamb must die. The innocent 
dumb brute took your place. It did 
not take your place, so that ITS death 
saves you, but its death adumbrated or 
shadowed forth, the death of one who 
could save — your coming Messiah. 
Faith in the coming Messiah to save, 
DOES SAVE,, when that faith is per- 
sonally exercised. Then this believer 
can say: "0 Lord I will praise Thee; 
though Thou wast angry with me, 
Thine anger is turned away, Thou com- 
fortest me." (Isa. xii, 1.) Blessed 
experience of the believer, BEFORE 
the looked for Messiah came; blessed 
of a believer in the Messiah 
1ADY here, as we Gentiles under- 
! it. 
The doctrine of substitution is still 
in force; but my .Jewish brother, since 
your dispersion you have had no adum- 
: or shadowed forth Messiah. In 
your days of atonement, as now ob- 
served, you have no shedding of blood, 



no sacrificing of dumb beast, as Moses 
required. The sacrificial formula, 
given by your great law giver, is gone 
forever. Why was it abandoned? 
Why not return to it, if it was neces- 
sary before the Christian era? If Je- 
sus was an imposter, what had he to 
do with your God-appointed services? 
When Jesus died, your services, as 
Moses directed, lingered awhile, then 
died. Your services now are not sub- 
stitutional, they are memorial, a re- 
membrance of past temporal deliver- 
ance. 

Since your dispersion you have lived 
in hope, in hope, in hope! But "hope 
deferred maketh the heart sick ; ' ' and 
the heart made sick by deferred hope, 
has found a wailing place in the city 
of your fathers — not hopeless wailing, 
but hopeful — but wailing still. Not 
only did we Gentiles hear of your creed, 
and heartily approve of your doctrine 
of one God, but we got from your rec- 
ord the fact that a young Jew, a com- 
mon laborer, without learning, and 
raised in an obscure and disreputable 
village, claimed t be this Almighty — 
Almighty to save from all sin — GOD. 
Remember, we got the whole history 
of this remarkable claim from you,' 



— :>7— 

historians, and the history they wrote 
and approved by you showed that this 
one God had on previous occasions, 
appeared as a man. The first incarna- 
tion declared by your historian, Moses, 
is found in the 18th chapter of Genesis : 
"The Lord appeared. unto him (Abra- 
ham) in the plains of Mamre." He 
was in the form of a man, he ate like 
a man, but asserted his power and au- 
thority like a God ; and made promise,; 
that none but a God could fulfil. 
While he was eating he said: "Where 
is) Sarah, thy wife?" Sarah was be- 
hind at the door, and heard him prom- 
ise her a son. Her ninety year old lips 
wrinkled with a joyful smile, then 
burst forth into gleeful laughing, that 
could be heard at the table outside. 
[f any doubt that this Lord is GOD, 
turn to Chap, xvii, verse 15. Jacob 
wrestled with, as he supposed, a man 
all night, but daylight revealed God. 
(Gen. xxvii. 28.) 

The e things your historians declare, 
and yon believe them. Nov/ if Jesus 
was a mail, but worked the works of 
(Jed — heals the sick, gives sight to the 
blind, cures the leper, raises the dead, 
^reie s i; o :'( KuiMih m belies vng h ■-- 
to hi God \ ta anything h - 



—58— 

with God? You admit that the histo- 
rian told the truth, for you saw these 
wonderful works yourselves, but you 
said he did those works by the power 
of the devil. No Jew in the world to- 
day will endorse this statement. They 
may say today that it was far more 
reasonable to suppose that these great 
works were performed by the arts of 
the juggler, than to suppose that this 
carpenter is the God that Abraham 
entertained, that wrestled with Jacob, 
that transfigured the face of Moses on 
Sinai. Nor could we Gentiles have 
done otherwise than doubt, if these 
works had been all on which to found 
implicit faith. But Jesus did what no 
other man could do — construct an elab- 
orate religious system, in perfect har- 
mony with the spirit of the Old Testa- 
ment and filled every requirement of 
it in his own short life. What man of 
today would dare to say to his friends 
and enemies, "Which of you convinc- 
eth me of sin," and not be afraid of 
being caught in a lie afterwards? 

Hear what one of our Gentile set 
says: "I will confess to you that the 
majesty of the Scriptures strikes me 
with admiration, as the purity of the 
Gospel has its influence on my heart. 



—59— 

Peruse the works of your philosophers, 
with all their pomp of diction, how 
mean, how contemptible are they com- 
pared with the Scriptures, is it possi- 
ble that a book at once so simple and 
sublime should be merely th e work of 
man? Is it possible that the sacred 
personage whose history it contains 
should himself be a mere man? Do we 
find that he assumed the tone of an 
enthusiast or ambitious sectary? 
What sweetness, what purity in his 
manners; what an effecting 'graceful- 
ness in his delivery; what sublimity in 
his maxims ! What presence of mind 
in his replies! How -great the com- 
mand over his passions! Where is the 
man, where is the philosopher who 
could so live, and so die without weak- 
ness, and without ostentation? When 
Plato described his imaginary good 
man with all the shame of guilt, yet 
meriting the highest rewards of virtue, 
he described exactly the character of 
Jesus Christ. The resemblance was so 
striking that all the Christian fathers 
perceived it. 

What prepossession, what blindness, 
must it be to compare the son of 
Sophroniscus (Socrates) to the son of 
Mary. Wha1 an infinite disproportion 



—(30— 

is there between them ! Socrates dying 
without pain or ignominy, easily sup- 
ported his character to the last; and if 
hip death, however easy, had not 
crowned his life, it might have been 
doubted whether Socrate s with all his 
wisdom was anything more than a vain 
sophist. He invented, it is said, the 
theory of morals. Others, however, 
had before put them in practice ; he 
had only to say, therefore, what they 
had dene to reduce their examples to 
precept. But where could Jesus learn 
among his competitors that pure and 
sublime morality of which he only has 
given us both the precept and exam- 
ple? The death of Socrates, peaeefully 
philosophizing with his friends, ap- 
pears the most agreeable that could be 
wished for; that of Jesus, expiring in 
most agonizing pains, abused, insulted, 
and accused by a whole nation, is the 
most horrible that could be feared. 
Socrates in receiving the cup of poison 
blessed the weeping' executioner who 
administered it, but Jesus in the midst 
of excrutiating tortures, prayed for nig 
merciless tormentors. Yes, if the life 
and death of Socrates were those of a 
sage, th e life and death of Jesus were 
those of a God. 



—61— 

Shall we suppose the evangelic his- 
tory a mere fiction? Indeed, my 
friend, it bears not the marks of fic- 
tion ; on th e contrary, the history of 
Socrates, which nobody presumes to 
doubt, is not as well attested as that of 
Jesus Christ. Such a supposition, in 
fact, only shifts the difficulty without 
obliterating it; it is more inconceiv- 
able that a number of persons should 
agree to write such a history, than that 
only one should furnish the subject of 
it. The Jewish authors were incapable 
of the diction and strangers to the mor- 
ality contained in the Gospel. The 
marks of those truths are so striking 
and inimitable, that the inventor would 
be a more astonishing man than the 
hero." — Roussean. Your own histori- 
iins furnished the facts on which this 
learned French libertine founded his 
statement ; for the historians — Mat- 
thew, Mark, Luke and John, were as 
much the historians of the Jewish peo- 
ple as Moses and Ezra were. 

Jean Jacques Rousseau denied the 
divinity of Jesus Christ. For by ad- 
mitting the divinity of Jesu s one tenet 
of his moral philosophy would be de- 
stroyed. "That nothing that contrib- 
utor to human pleasure could be moral- 



-W2 



ly wrong. ' ' He desired to defend that 
disgusting sensuality which distin- 
guished his life, and made him the hero 
of the licentious, Hear another: "Not 
the God of Moses, but the God of Jesus, 
is our God, Mr. Adams." — President 
Jefferson to Ex-President J. Adams. 

If the God of Moses was not the God 
of Jesus, then this presidential class, 
and all who believed like them, have 
no God. "Not the God of nature?" 
No, for they reject th e God of nature 
on the same ground that they reject 
the God of Moses. The God of Moses 
gives a reason why his ADMINISTRA- 
TION IS SO SEVERE,— THE WICK- 
EDNESS OF MEN; BUT POINTS 
OUT A WAY OF ESCAPE ; THE GOD 
OF NATURE DESTROYS NATIONS 
WITHOUT GIVING ANY REASON 
WHATEVER. 

Once more: "If Jesus were to re- 
turn to earth again, I would be his 
friend; I would stand by him; for he 
was a great reformer." — Robert G. 
Ingersoll. 

Mr. Ingersoll could not see his way 
clear to accept Christianity; saw the 
difficulties of Deism, and so took ref- 
uge in Agnosticism. 



— 63— 

The reason the Son of Sorrow did 
not assume the form of a full grown 
man at once, like he did when Abraham 
stood before Him, was because he 
wanted his unhappy children to know, 
that He knew by actual human experi- 
ence, every phase of human sorrow. 
He was born of woman. He wanted to 
show us the feeling a child should 
have for his mother. When he was in 
the agonies of death — almost with his 
last breath, he called out: "John, take 
(are of mother," or words to that ef- 
fect. He knew the pleasures and pains 
of childhood — the temptations and pe 
plexities of youth — the struggles of 
mature life against this world's de- 
mands In every temptation, in every 
pain, of every sort, he wanted us to 
look up with confidence and say, 
"Lord, Ihou knowest," and he wanted 
to reply, "Yes, my child, I KNOW." 
He gave us a proof of His love that 
Ho never gave to Abraham — He died 
for us. This, the highest proof of love 
that God could give, at least the high- 
est that our capacity could receive. 

A God of such sympathy — was just 
the k'nd of God we Gentiles wanted — 
such compassion. He said He was di- 
vine, but He wanted His own doubting 



~-64— 

people to know that He could do in 
tJbvir presence, what He did do, hun- 
dreds of years before, by the hand of 
his servants Elijah and Elisha — heal 
the leper and raise the dead. These 
works will never be repeated to con- 
vince Jew or Gentile of the existence 
of God the Father, or of the divinity of 
His son; because human testimony is 
more powerful in convincing men, than 
miracles. Three credible witnesses 
testifying under oath, and positively, 
that the prisoner at the bar stol e the 
horse has more weight with the jury 
than if one should raise a dead man in 
their presence. There could b e no 
doubt of the guilt of the prisoner in 
■the mind of a legal, that is a sane jury, 
but a tinge of doubt is possible in the 
raising of a dead man. There might 
have been some trick in it, like many 
tricks in trials, to save the guilty. 
When Jesus raised Lazarus, there could 
be no doubt of his death, for decompo- 
sition had taken place ; yet Jesus him- 
self put it into the mouth of the •glori- 
fied Abraham to say to the rich man in 
hell, that if his brethren would not be- 
lieve Moses and the prophets they 
would not believe though one rose 
from the dead. Other proofs were 



more potent with us Gentiles of His 
divinity than miracles. HE LOVED 
US GENTILES. He came very near 
losing cast with the disciples when He 
showed mercy to the Grecian woman. 
His love for us all could not be doubt- 
ed—and yet WE killed Him. You 
planned, but we executed. Pilate 
shall represent us Gentiles; he has 
representatives amongst us till this 
day. You had, what you sincerely 
thought a good reason for His death. 
' ' What, you being a man, make your- 
self God, and requires us to worship 
you! Are we to repeat our folly and 
be driven into banishment again for 
idolatry? Do you dare to speak blas- 
phemy when you know th e penalty 
for blasphemy? We condemn you to 
death for blasphemy." But Pilate 
said, "I find no fault in Him." And 
yet he sentenced an innocent man to 
death. And why? Because of what at 
his trial you said. "If thou let this 
man go thou art not Caesar's friend." 
He would be reported as favoring the 
claim of an aspirant to the Jewish 
throne, and to keep his place and the 
perquisites connected with it, hf 
stained his hands with the blood of an 
innocent man. And we Gentiles bv the 



—GO— 

millions, because His God-like laws of 
purity and honesty came in conflict 
with our vile practices, and unholy am- 
bitions, spike up his character — CHAR- 
ACTER which a good man loves as 
he does his life and hold up to the scorn 
of the world by saying, "Yes, He was 
an innocent, good man, but said he was 
equal with God. He was not. He 
made a false statement, we know not 
why. He WAS a good man, BUT he 
LIED. ' ' A good man and lie ? There 
is something said about a second cruci- 
fixion, but nothing said about a second 
resurrection for the crucified one. He 
remains dead to the men that crucify 
the second time, forever. Yes, we 
curse you Jews for crucifying our 
Lord, when we did it ourselves. You 
never touched Him after Pilate con- 
demned. Four Roman soldiers, and of 
course Gentiles, took him out and cru- 
cified Him. And now Jew WE are 
brethren. Let this unnatural strife 
end. Never lose sight of your old doc- 
trine of a Messiah. Hold to that. We 
expect to be saved through the power 
of the Messiah — all of us — and in the 
end — in that day which we Gentiles 
believe is coming' in the history of us 
all, if the Nazarene SHOULD prove to 



— 67— 

be the Messiah, we ALL hav e been be- 
lieving in Him all the time. 

0, Jew, our brother, our religion is 
the same. Hold to your religion ; the 
belief of a personal Messiah. Give up 
the thought that some of you hold, that 
your nation is the suffering Messiah 
spoken of in the 53rd Chapter of 
Tsiah. And for God's sake do not push 
the Darwin theory of evolution, to the 
destruction of your hope of immortal- 
ity, as some of you are doing. 

God knows some of us Gentiles love 
philosophy ; but any philosophy not 
supported by actual, uncontradicted 
demonstration, will not be received by 
some of us. Darwin's theory is NOT 
demonstrable, and it is against the 
hope of immortality, whatever its ad- 
vocates may say. 




—68— 

WHAT IS HELL? WHAT 
IS HEAVEN? 

Many of the sayings of Jesus are not 
to be taken literally: "This is my 
body, broken for you ; this is my blood 
shed for you," Luke xxii, 19-20. "I 
am the bread of life," John vi, 48. 

THE THREE PERIODS OF HUMAN 
EXISTENCE. 
THE FIRST PERIOD extends from 
birth to death — the period of mercy 
and grace when men may escape hell 
and gain heaven. 2 Cor. vi, 2. 

THE SECOND PERIOD between 
death and the general judgement — m 
Which an account is kept of the influ- 
ence that the conduct in this life J*as 
had on succeeding generations. Rev 
xx, 12. 

THE THIRD PERIOD— A period of 
conscious existence that never ends — 
the soul happy or unhappy fore^r. 
Mat. xxvi, 46. 

In defining hell, it is trusted that 
God will direct. 

What is hell? It is not material 
fire. As heaven begins when the soul 
first believes in Jesus, so hell begins 
with the first conscious transgression. 



—69— 

The sufferings in this beginning of 
hell is in proportion to magnitude of 
th e crime committed; thus establishing 
the teaching of Jesus — the degree of 
punishment of crime. 

A few examples are given to show 
how the smaller and greater sins affect 
those who have committed them : 

"My punishment is greater than I 
can bear. — Cain. 

"0 if I had not, in my foolish anger, 
when a boy of ten, kicked my sick, my 
dying mother." — wailed the old :<• m 
of eighty. 

"The sorrows of hell compass me 
— David. 

"If we had only spared the women 
and children," — cried Charles IX, 
King of France, as he wiped the 
bloody sweat from his horror stricken 
face. 

"Remorse, remorse, remorse." — the 
dying Randolph. 

"I have betrayed the innocent 
blood." — Judas. 

' ' Take him away ; take him away. ' ' — 
The dying murderer. 

Millions of our hapless race are 
breathing or expressing aloud at this 
very moment, words of similar import, 
to a greater or less degree; or wailing 



—70— 

them in the ears of bosom friends with 
the hope of a little sympathy. 

And these frightful condition — un- 
forgiven — to continue forever! Is fire 
— is outer darkness — is eternal death, 
always dying and never to die — is 
weeping, wailing and gnashing of teeth 
— figures of speech or illustrations of 
Jesus, too strong for such terror para- 
lyzing conditions? 

Can the vindictive man desire a 
more fearful hell for his enemy? 

The reason Jesus uses fire so often, 
to teach us what separation from God 
and all good means, is, because we can 
test its terrors even in this life. We 
have never experienced any of the 
pangs of eternal death, and we have 
only an indefinite idea of outer dark- 
ness — and that idea Byron gives us, 
but at any time and at any place we 
can know the effects of fire. Thrust 
your hand in the flame and you are 
ready to scream — my God is my soul 
to suffer for its sin, like my flesh suf- 
fers in fire? 

Men are restrained more or less in 
their lawlessness, by the assurance of 
speedy and certain punishment. And 
if we can show them, without contra- 
dicting the Bible, that hell begins here 



-71- 



— and prove it by men blowing out 
their brains to escape it — and that 
they are forging a chain now with 
which to bind themselves forever — 
digging a pit in which to entomb all 
their future hopes; we have we believe, 
made stronger that restraint. Many 
men do not believe in a hell of material 
fire. They bring their philosophy to 
bear on the subject. If material fire 
then material substances are necessary 
to feed the flame, and that the material 
will finally be exhausted and the fire 
go out, And they laugh. 

There is no merriment in the hell 
described here. If the first transgres- 
sion is the beginning of hell, then every 
unbeliever in the Son of God is in hell 
right now, and every transgression 
adds to the depth of that pit, that, at 
last, becomes bottomless. 

"The beginning of hell is pleasure 
like in the extreme," Prov. v, 3, 5 and 
23. 30, 32. You say that you are pru- 
dent, that you do not intend to con- 
tinue, that you believe in and intend to 
practice Christianity; and in yonr 
heart you may say, "If that is all of 
hell, I can stand that." But can you? 
A good start for happiness in this life, 
but the beginning of a hell of separa- 



-72- 



tion from all good, a hell of self-up- 
braiding, of remorse, of lonely wander- 
ing and of unendurable monotony, and 
that forever. Can you? 

And now, who made the above de- 
scribed and frightful conditions possi- 
ble? God our Father? No. Who put 
the stripe of the felon on the thief in 
the penitentiary — the rope around the 
neck of the merderer? The law? No. 
The jury that convicts? No. The 
judge who passes sentence? No. The 
culprit did it himself. We say in com- 
mon parlance, the law — the jury — the 
judge punishes. But if there had been 
no transgression, there would have 
been no law, nor jury, nor judge in the 
case. But when transgression came, 
then punishment came in spite of the 
law and its officers. 

God is a sovereign, a far-seeing Sov- 
ereign, and He saw that all things must 
be governed by law. The law that was 
to govern intelligent beings ,was 
cradeled to sleep at once, and could 
only be waked by the touch of Trans- 
gression. The law would have slum- 
bered, from its announced existence 
until this day, if Adam had not dis- 
turbed its rest, to the undoing of him- 
self and all succeeding generations. — 1 
Cor. xv, 22. 



As hell begins with the first trans- 
gression, so heaven begins when the 
soul first believes in Jesus. 

That part of human life from birth 
to conscious personal accountability to 
God, will not be discussed here. It 
will be left to contending churchmen. 

This text is given: "He that believ- 
cth on Me hath everlasting life." John 
vi, 47. A text with but one meaning, 
and there are many of similar import. 

Now what does that text mean to as 
in this life — what does it carry with it? 
Ivemember, and keep on remembering, 
that the tenses of verbs of this text 
shall not be changed to suit any man's 
theory. Jesus invites burdened and 
weary souls to come to him, and 
PROMISES them rest. When they 
come it is no longer a promised rest, 
but a rest possessed right now. 

The sinner is not on trial, he is al- 
ready condemned, (John ii, 18), and in 
prison awaiting the execution of the 
sentence. Jesus promises eternal life 
to the condemned man, and when he 
believes, there is no more a promise, 
but a possession. He is now in poses- 
sion of a state or condition without 
any reference to place ; and if he were 
to die in a moment after believing, he 
would go to that place which the Lord 



-74- 



hath promised. John xiv, 2. Having 
one promise verified, he feels safe in 
trusting his Lord in the fulfillment of 
another. Even if a man is dying, he 
can utilize his Lord's promise — have it 
verified, and have his soul thrilling 
with eternal life, even if he dies the 
next hour. — Luke xxiii, 42-43. 

What else is included in this heart 
faith in the Son of God ? This—' ' Love, 
Joy and Peace," coupled with the 
power to control the Christian graces 
of "Long Suffering, Gentleness; Good- 
ness, Faith, Meekness, Temperance." 
Gal. xxii, 23. And finding the door 
open, He comes in, sits down at our 
table and sups with us, and lets us sup 
with Him. — Rev. iii, 20. 

And, what further? The Father 
and Son come and live with us in our 
homes (John xiv, 22), and the Triune 
God enthrones Himself in our bodies. 
1 Cor. iii, 16, and vi, 19. And still 
further He takes an interest in our tem- 
poral affairs, tells us not to worry; 
tells us we shall have enough to eat, 
drink and wear, and He is present all 
the time to see to it. — Mat. vi, 32-33. 

How can a man sin in such a Pres- 
ence? It is impossible till — till when? 
Till we deliberately close our eyes, and 
are blind to His presence, and yield to 



temptation. Then the waiting devils 
rush in and play havoc with our peace. 

Why impossible till — because in the 
presence of distinguished and cultivat- 
ed company we control ourselves, and 
that without difficulty. But when the 
company is gone — alas. 

What are we to do when we open our 
eyes, and find the house full of devils, 
and God our Father, looking at us like 
Jesus looked at Peter? What do? 
Why, open our Bibles and see what 
God has done in similar cases of blind- 
ness and forgetfulness. Take David's 
case : 

His sin was one of the blackest ever 
committed. But when God sent Na- 
than to open his eyes to what he had 
done, his head went down in deepest 
shame. 

He did not try to excuse himself. 
Did not say, ' ' I was tempted, ' ' but did 
say, with a degree of sorrow that God 
knew to be sincere, "I have sinned 
against the Lord," and the words of 
his deep contrition were scarcely out 
of his mouth, before Nathan was com- 
missioned to say, "Lord hath put away 
thy sin; thou shalt not die." If we 
offer the least excuse for our sin we 
have not the penitence of David. The 
contemptablc excuse that Adam gave 



—76— 

for his sin did not save him from being 
thrust out of the garden of Eden. 

The world is yet to find out the 
length, breadth, height and depth of 
God's forgiving love. If God could 
forgive David He can forgive anyone 
coming with David's heart broken pen- 
itence. He will forgive you, my dis- 
tressed sinning brother, four hundred 
and ninety times a day, if you will 
come and say, il I repent, forgive for 
the sake of my Divine Lord." He will 
not require of Peter what He will not 
do Himself. Mat. xviii, 22. 

And now greedy man, what more do 
you want? If you believe in the Son 
of God what more do you want? You 
have soul rest, you have everlasting 
life. You have love, joy and peace, 
you have Him at your table you 
have Him abiding in your house 
all the time, and taking charge of the 
commissary department, and you find 
Him taking pleasure in forgiving you 
when you go blind on purpose, turn 
fool and sin. "Yes, yes, this is true, 
gloriously true, but my soul cried out 
for a place, a location, where I can 
look around and see things." Well, He 
has promised that, too. John xiv, 2. 
And as he has already made a promise, 
a possession in your experience, you 



surely find no difficulty in believing 
that you will see the place. You have 
a big beginning of heaven here — the 
place makes the whole thing complete. 
Now come, can't you wait and do a lit- 
tle work in trying to get some one to 
go with you. He has striven to de- 
scribe the place so as to make it attrac- 
tive to you and all who will ge with 
you. 

As He has taken the most horrible 
things on earth to convey to us an idea 
of hell, so He has taken the most desira- 
ble things on earth to illustrate heaven. 
To assure us of safety, He builds a wall 
two hundred and sixteen feet high, and 
garnishes the twelve foundations with 
the most beautiful and costly gems of 
earth, leaving to our most extravagant 
imagination, the blazing brilliancy and 
beauty of the wall itself. That which 
some men prize most highly on earth, 
geld, is trodden under foot in heaven. 

''The city lieth four square," 12,000 
:'ui longs on each side, and 12,000 fur- 
longs high, Rev. 2, equal to 1500 miles 
every way. Our Father's house of 
"many mansions." A pure river of 
water flows through the city, lined on 
each side with monthly bearing fruit 
trees, of twelve different kinds. There 



-78- 



we shall see His human face just as 
if iwas on earth, blooming in eternal 
youth, and the print of the nails in the 
hands that were once stretched weep- 
ingly over the doomed Jerusalem. 

CHAPTER II. 

The Second Period is not so well 
defined. The orthodox view is, that 
there is to be a general judgement. 
That all human beings will be raised 
from the dead. That the soul will have 
a conscious existence till that day. 
That being united with the body again, 
all will stand before the Judge to give 
an account of the deeds done in this 
life — an individual account. Do not 
disturb yourself in speculating on the 
length of time it will take to go 
through the record of the whole human 
family; for when the judgement 
trumpet shall sound, time will be no 
more. God will vindicate Himself 
from the charge of injustice in adminis- 
tering the affairs of this world, and 
will give every human being a chance 
to defend himself, herself, if it takes 
millions of years of what we call time 
to do it. Mat. xxv, 44. 

The convicted will then pass into 
that place, and continue in that state 



—79— 

or condition which they started in 
their first transgression, and in that 
place and state to remain forever. A 
fate which they deliberately brought 
on themselves ; for they had a pressing 
invitation to heaven, written in the 
blood of the Son of God, and was con- 
stantly urged by Him, with prayers 
and tears, to accept, and they would 
not. The devil prepared his own hell, 
and all those who will make themselves 
his angels will wail with him there. 
God, our Father, had nothing to do 
with it. All He could do was to protest 
and weep over their folly ; for, blot God 
out of existence, and punishment 
would still follow transgression. 

CHAPTER III 

The third period never ends. It is 
known at the beginning of this period 
what men have done and the extent of 
their influence. 

The good man will be amazed at the 
amounl of interest that lias accrued 
on the capital invested in his active 
life. With an incredulous but wonder- 
fully satisfactory smile he will exclaim, 
: 'Is all this mine?" And the bad men 
will be equally surprised. Take Cain's 
case: According to Archbishop Ussh- 



— SG- 
er's chronology, Cain killed Abel about 
5500 years ago. Admitting the immor- 
tality of the soul and its consciousness 
after death, Cain has borne up to date 
a burden he said he was not able to 
bear when he was in the vigor of young 
manhood. Weighed down with the un- 
bearable crime of murder for 5500 
years! What would Cain's bitterest 
enemy at the time want with fire, 
material fire, to satisfy his revengeful 
spirit? If he knew at the time that 
Cain would suffer thousands of years 
would he not say, "Well,poor devil, 
that satisfies the very heavy 'grudge 
I have against him." 

And this may go on 5500 years more 
before the judgement day comes. 
Now add to this the influence of his 
murderous act had on succeeding gen- 
erations. His own grandson was a 
murderer, and from Lemech's own 
statement he had less excuse for his 
crime than Cain had for his. What 
will Cain have to answer for in that 
day? You may say, "These are specu- 
lations." They are not speculations if 
the Bible be true. If the Christian re- 
ligion be true — and we have some 
ground for believing it true, for it has 
stood the test of the profoundest inves- 
tigation by the greatest minds that the 



—81— 

world has produced for 1800 years — 
then it is the most important subject 
that ever engaged the attention of the 
human family. If it can be proven 
false, then nobody will ever know it. 
Death closes up the whole matter. If 
it is a huge delusion, the Christian loses 
nothing by it. He has led a sweeter 
and happier life, and died in hope and 
not in despair. If it be true, my God, 
what has the unbeliever lost? 

Whether the Bible be true or false ; 
whether there be a God, or no God, and 
some of the most brilliant minds that 
have ever graced the history of the 
world, have said there is no God, and 
yet the hell described in the foregoing 
pages goes on just the same. If the 
doctrine of immortality as taught by 
Plato and Marcus Aureleus, and the 
Christian Bible be true, sinful immor- 
tals will have a conscious and miserable 
existence forever. 

Of all the multiplied millions born of 
womankind, no one has ever offered to 
help men from their own undoing but 
Jesus of Nazareth. His lovely charac- 
ter has been approved and loved by 
the profoundest thinkers of all creeds, 
and of no creed from the date of His 
birth till this day. Follow Him. 



—82— 

NEW CONCLUSIONS FROM 

OLD PREMISES. 

CHAPTER I. 

An attempt will be made in this 
treatise to establish the following prop 
osition: That it was NOT optional 
with God whether He would or would 
not create man; He was OBLIGED to 
do it. If established, the extraordinary 
love of God, it is believed, can be shown 
to better advantage and far more rea- 
sonable in its expression. 

It is freely admitted that difficulties 
surround the above proposition ; but in 
marshaling these difficulties, let it be 
remembered that the muntiplicity of 
books written in defense of God for 
creating man, when he forsaw the dis- 
astrous results to multiplied thousands, 
attests the difficulties attending the 
old view. 

Do not fear heterodoxy in these 
pages. Simply "New Conclusions from 
Old Premises" — the sovereignty, the 
fatherhood, the foreknowledge, the om- 
nipotence of God, the fall of man, the 
gift and vicarious sufferings of Christ, 
the doctrine of rewards for welldoing 



-83- 



and punishment for crime, all are ac- 
cepted. 

The trouble in the old theory, we 
doubt not, is in ascribing powers to 
God to which he does not lay claim. 
Theologians are extremely suspicious 
of any effort to limit his omnipotence 
and sovereignty. His omnipotence and 
sovereignty shall, with equal zeal, be 
guarded and defended here. 

God is revealed to us in the Scrip- 
tures as our good Father and just 
Sovereign. He will not be angry with 
his children if they REQUIRE his 
every act to agree with exalted double 
character. (Gen. xviii, 25. 

REQUIRE? Yes, require. Scrip- 
tures may be quoted requiring restraint 
of pen and tongue ; but God does not 
indorse the construction placed on 
these scriptures by the fearful theolo- 
gian. He everywhere challenges inves- 
tigation. He compares his justice to 
our ideas of justice. (Ezek. xxxiii 20.) 
And we are required by trembling men 
not to apply the same rule to him that 
he does to us. Job did not make a 
successful defense, for God had the 
advantage of him in the argument; but 
the challenge was made, and he had the 
RIGHT to accept. (Job. xxxviii. 3.) 

God is not a Sovereign to be unjust, 
nor is he a Father to be without love. 



—84— 

He ought to protect himself if it is no 
violation of the nature of power to do 
so. He ought to have saved his chil- 
dren from suffering if such salvation is 
in the bounds of power. 

Admitting his foreknowledge, he 
saw, FROM ALL ETERNITY, just as 
he sees it now, the misery of his chil- 
dren ; and though, after creating them, 
he placed life and death before them, 
with freedom to choose the life and 
escape the death, yet he looked through 
all the contingencies attending human 
conduct and saw, with absolute cer- 
tainty, the final result; saw multiplied 
millions of them actually unhappy, and 
finally in hopeless despair. Is it rea- 
sonable, is it doing him justice, to 
suppose that he possessed the power to 
prevent this fate and would not do it? 
He IS omnipotent ; but he is helplessly 
shut up to right-doing (and blessed be 
his name for this self-imposed helpless- 
ness) , and shall we stand by and allow 
his wicked and fault-finding children 
to invest him with the power to do 
wrong ? 

Again : he saw himself emptied of all 
good; derided, spit upon, beaten, en- 
during the agony of soul death; hang- 
ing on NAILS till physical death en- 
cued. Now, by a law which allows us 



to protect ourselves from mental and 
physical pain, when the exercise of 
such law does not affect the interest of 
others, ought he not to have protected 
himself? 

And again : why this EXTRAVA- 
GANT interest in a MERE CREA- 
TURE? Why weep over him? Why 
Should God shed his blood for him 
(Acts xx. 28.) Why get down on his 
divine knees to him (2 Cor. v. 20), if 
he, by a single stroke of omnipotent 
and ARBITRARY power, could have 
saved himself from such amazing hu- 
miliation and the intolerable agony of 
the cross? How will you account for 
this extraordinary humiliation, conde- 
scension, and pain on the ground that 
he could have saved his character as a 
just Sovereign and good Father, and 
have prevented it? 

Evidently there was what we are 
obliged to call a loving and just 
COMPULSION connected with this 
whole matter that has been strangely 
overlooked. 

CHAPTER II. 

No fact is more clearly taught in the 
FATHER; none more plainly than that 
Scriptures than that God is our 



we are His CHILDREN. And as chil- 
dren we have a RIGHT to our part of 
our Father's estate. 

The ABSOLUTE right may be ques- 
tioned; but "if a man disinherits his 
son, by will duly executed, and leaves 
his estate to a stranger, there are many 
who consider this proceeding as con- 
trary to natural justice." (Sir W. 
Biackstone.) 

The learned jurist dissents from the 
opinion of the "many," chiefly, and 
only perhaps, with reference to LAND- 
ED estate, and on the ground that the 
father does not possess an absolute 
right to transmit such estate. For at 
the first the whole race had an equal 
right to the land. Only by occupancy 
could it be held; and when the occu- 
pant died, the land, in justice, reverted 
to the original owners. However, he 
says: "In vain would rights be de- 
clared, in vain directed to be observed, 
if there was no method of recovering 
and asserting those rights when wrong- 
fully withheld or invaded. This is 
what we mean properly when we speak 
of the protection of the law. When, 
for instance, the DECLARATORY part 
of the law said 'that the FIELD or 
inheritance that belonged to Titius's 
father is vested by his death in Titius, ' 



—87— 

mid the DIRECTORY part has 'for- 
bidden anyone to enter on another's 
estate without the leave of the owner; 
if Gaius, after this, will presume to 
take possession of the land, the REME- 
DIAL part of the law will then inter- 
pose its office ; will make Gaius restore 
the possession to Titius, and also pay 
him damages for the invasion.' " And 
again : "The duty of parents to provide 
for the maintenance of their children 
is a principle of NATURAL law .... 
The municipal laws of all well-regu- 
lated states have taken care to enforce 
the duty; though PROVIDENCE has 
done it more effectually than any laws, 
by implanting in the breast of every 
parent an insuperable degree of affec- 
tion, which not even the deformity of 
person or mind, not even the wicked- 
ness, ingratitude, and rebellion of chil- 
dren, can totally suppress or extin- 
guish. "The civil law obliges the 
parent to provide maintenance for his 
child; and if he refuses, JUDEX DE 
:;.\ RE COGNOSET. Nay, it carries 
this matter so far that it will not 
suffer a parent at his death to totally 
disinherit his child, without expressly 
his reason for so doing; and 
fourteen such reasons reck- 
iip which may justify such (lis- 



inherison. If a parent alleged no rea- 
son, or a bad or a false one, the child 
might set the will aside TANQUAM 
■TBSTAMENTUM INOFFICIOSUM, a 
testament to the natural duty of the 
parent. And it is remarkable under 
Avhat color the children were to move 
for relief in such a case : by suggesting 
that the parent had lost the use of HIS 
REASON when he made the INOFFI- 
CIOUS testament. And this, as Puff- 
endorf observes, was not to bring into 
dispute the testator's power of disin- 
heriting his own offspring, but to ex- 
amine the motives upon which he did 
it ; and if they were found defective in 
reason, then to set them aside." 

If, then, the absolute right to a 
father's estate can be so nearly estab- 
lished, when it is admitted that the 
father's right in the beginning was 
questioned, how much more firmly our 
right to God's estate, when HIS own- 
ship has never been questioned. He 
can legally transmit. He is the abso- 
lute owner of LIFE. His RIGHT to 
BEING is beyond question. He will 
not, CANNOT take advantage of his 
IMMOR n ALITY to deprive his child of 
what would otherwise have been a 
legal beauest. 



-89- 



'Vhat has he to lose by this gift? 
He cannot be impoverished. As the 
fire cannot be diminished by torches 
constantly lighted, so God can give 
without loss. It is not necessary for 
v ur Father to die t give a possession 
almost as valuable as his own. And 
remember, an earthly father is consid- 
ered by US, as well as by the Roman 
law, as insane, if he, without reason, 
disinherits his innocent child. There 
was no cause apparent as yet for dis- 
inheriting us when we at first stood 
before our Father for our part. 

Before ANYTHING— any material 
substance whatever, in ANY form — 
was made, God's estate was LIFE. 
That was absolutely all. Very hard to 
comprehend, but a little thought will 
assure; and vet bound up in this 
EXISTENCE was the sum of all good, 
end every excellence of his matchless 
and incomprehensible attributes. 

THEN, when all creation was in the 
bosom of God, there was NOTHING on 
which to exert omnipotence; no method 
of illustrating justice, no object on 
which to bestow- mercy, no way by 
which love could be expressed, no 
flowing periods of time; but NOW — 
simply, perpetually vow (Cudworth, 



—90— 

Wesley) ; NOTHING but the LIVING 
TRIUNE GOD— FATHER, SON, AND 
HOLY GHOST! 

God's method of expressing His 
eternal presence is by the use of two 
words: L AM! All the excellences of 
the Godhead were wrapped up in this 
AUGUST BEING. This Fountain of 
Life declares himself to be our FA- 
THER— our SOVEREIGN Father. 
How can he maintain this lofty 
claim and character and deny his child 
THAT in which all good is compre- 
hended, and without which all good is 
useless— LIFE? 

We remember the effort the Lord 
Jesus made to illustrate God 's love and 
care for us by referring to our regard 
for OUR children. Can a FATHER re- 
fuse to give bread to his innocent, 
starving child when it is in his power 
to do so, and still maintain the charac- 
ter of a good father? Would not such 
an unnatural act possess a transform- 
ing power — transform the loving father 
into an unfeeling and unjust monster? 
Does a father possess such a denying 
power? Do we limit the power of a 
father by denying him the ability to 
perform such a monstrous act? No. 
Such an act from such a source is not 
in the province of power. 



-—91— 

Shall we, because of our fear of dis- 
honoring' God, by limiting his power, 
allow him the possibility of an act that 
Ave could not do ourselves without 
destroying our characters as fathers? 
If, then, as fathers, we have not th* 
power to withhold from our children 
a simple substance which sustains life, 
what are we to think of that Being 
who proclaims himself our Father, and 
yet withholds from us the greater good 
—LIFE ITSELF? 

See the estimate we place on life. 
Have we not the most rigid laws for 
its protection ? Are we not allowed by 
legislative enactment to protect it 
against all assailants? Do we not 
struggle to preserve and perpetuate 
it under its most distressing and pain- 
ful aspects? Is it not the highest 
good? Have not monarchs agreed to 
give kingdoms for a few days of its 
continuance, though attended with ex- 
tremest pain .' See also what apprecia- 
tion, even when marred and blurred 
by sin, sorrow, and pain! Note the 
priceless consciousness of eternal ex- 
istence — a consciousness encouraged 
and fostered, though painfully pressed 
be the thought of certain trouble in 
this world and possible eternal loss in 
i!i- world to come! 



-92- 



"Let me live, and I will take my 
chances," is the frantic cry of every 
soul, "till virtue" and all its restraints 
"dies"; THEN, and not till then, can 
annihilation be desirable. And God 
saw his child capable of such an appre- 
ciation — extravagant to the last degree 
— an appreciation boldly and fearlessly 
justified by everyone who indulges it. 

Now, with the profoundest reverence 
for God, and standing in his immediate 
presence, it is declared without hesi- 
tancy that if he had withheld this 
priceless gift from his innocent child — 
for he was innocent in Adam, at the 
first — when it was in his power to 
grant it, he not only would have for- 
feited his character as a Father, but 
the INJUSTICE of the act would have 
DETHRONED him as a SOVEREIGN. 

This view confines God's power to 
the RIGHT, where he wants it con- 
fined. He could have saved his char- 
acter as a Father, and as a Sovereign 
as well, by refusing' to create BRUTES, 
but not MEN. 

This theory places man far above 
what the scoffer might call an EXPER- 
IMENTING WHIM of the Creator. 



CHAPTER III. 

There is another and a deeper mean- 
ing in the parable of the Prodigal Son 
than which appears on its surface. 
And as this parable is strongly illus- 
trative of the subject in hand, it will 
be used largely in the continuance of 
it. Jesus labors to show us by its use 
God's method of dealing with us. 
Every word of it meets with the 
hearty approval of every reader. 
"Father, give me the portion of goods 
which falleth to me"; and recognizing 
the right of his son to a part of the 
estate, "he divided unto them his 
living." 

Now, upon the supposition that God 
had the power and the right to refuse 
his child a part of his estate, and still 
maintain the character of a just Fa- 
ther, apply the argument to this case. 
Supposing the father had said: "My 
son, I am much interested in your wel- 
fare and the honor of the family, and 
would readily grant you what I am 
willing to admit is yours of right, but 
my experience and observation enable 
me to say that wealth in the hands of 
an inexperienced youth proves a snare. 
You will doubtless use it to your own 
disgrace, and the disgrace of the fam- 



—94- 

ily; and for your sake, and to secure 
the honor of the family, I think it best 
to withhold it." The son nrk>'ht say: 
"Father, this is business. If I am en- 
titled to it, I want it. Your experience 
and observation, however wise or pain- 
ful, ought not to offset my claim. Give 
my part, and I will bear the disgrace 
attending its disbursement; and as to 
the family, better for them to RISK 
disgrace than bear the ACTUAL and 
present disgrace attending my wrong." 
But no such wrangle marred this 
transaction. The father gave ABSO- 
LUTELY. He might have reserved to 
himself the prerogative of a father — 
ADMONITION; but he did not. He 
did not embarrass his son with a single 
word of restraint. 

So we applied to our Father for our 
part of His estate, LIFE— His SOLE 
available means at the time. Applied? 
Yes, APPLIED. And a little reflec- 
tion will satisfy us that the application 
assumed the form and force of a 
DEMAND. For if we demand the 
RIGHT to live now— and let anyone 
attempt to rob us of life, and see how 
that demand asserts itself — this de- 
mand has ALWAYS been before our 
Father. 



—95-. 

But how could we apply before we 
»were in actual existence? In answer, 
attention is called to a previous admis- 
sion, or rather assumed, uncontradicted 
premise — no past, no future with God, 
but NOW. Our claim to life has 
ALWAYS been before God, just as it 
is now. Only since Adam's fall have 
we stood as transgressors. It has been 
said that there was a period when 
nothing existed but God. And as diffi- 
cult as it may be to comprehend, we 
and all other created beings and sub- 
stances MATERIAL have ALWAYS 
been in his immediate presence. He 
has alwavs enjoved and fully compre- 
hended his handiwork, THOUGH UN- 
MADE AS YET. What? Yes; the 
artist fully comprehends and enjoys 
his mental creation while the canvas 
is yet in the loom, the statue still im- 
bedded in shapeless mass in the un- 
quarricd marble. If surprises are NOT 
in store for God by the succession of 
events, as with us, then succession does 
not interfere with his immediate and 
eternal presence. If he is surprised, 
the; lie is a STUDENT, learning some- 
thing still — a position fatal to the claim 
of the God of the Scriptures. 

The idea of our right to life may be 
"better conceived in this way: Let it 



—96— 

be supposed that we stood NOW be- 
fore God, as we did in Adam — innocent, 
with all the happiness connected with 
innocence ; with an eternity of bliss be- 
fore us, with no thought of God but a 
filial thought; and he should come to 
us. and without explanation, and with- 
out any apparent motive, announce his 
determination to blot us out of being, 
annihilate us soul and body — how 
would we receive the announcement? 
What consternation! what astonish- 
ment! " Father, you do not mean it. 
What have I done? Father, Father" — 
"Silence; I am Sovereign. My will is 
law. I WILL it. Die!" 

How would a jury of men — men to 
Avhom God constantly appeals as 
judges of what is right — decide in a 
case like this? What would their ver- 
dict be if a MAN should destroy human 
life BECAUSE he had the power, and 
WILLED it? 

What is the difference in taking a 
right once given, and withholding a 
right conceded to be just? See how 
hard God is on the man who commits 
WILLFUL murder ! Will anyone dare 
to put God in the same category? 

The only difference in this supposed 
case and the one in hand is, we would 
never have known, of course, if we had 



■ — 97 — 

never boon made, the great wrong done 
us; but HE would have known it. And 
how could his throne have sustained 
the pressure of such a knowledge? 
How? 

The babe of a day, slain by its un- 
natural parents, could never know the 
wrong it had suffered. But the miser- 
able PARENTS ! Nothing but lost fa- 
therhood and lost motherhood could 
secure them against perpetual agony ! 

These "conclusions" must be ac- 
cepted, or God's fatherhood and sov- 
ereignty and our filial relations to him, 
as set forth in the Bible, must be de- 
nied, as well as his eternal presence. 

Suppose the prodigal's father had 
refused to grant his son's request, 
what would have been the effect on the 
son? "Would not the growing sense of 
injustice which would have resulted 
from the continued withholding of the 
property have led to an everlasting 
estrangement? Have not instances oc- 
curred in the history of the race where 
sons have killed their fathers under a 
sense of tliis injustice? and does not 
I'm: . show man's estimate of the RIGHT 
— a determining faculty in us for the 
settlement of legal matters — to which 
God constantly refers in his dealings 
with us? It is not right to kill in order 



to get justice, but the right t judge 
of what IS right is absolutely inde- 
pendent of parental authority or par- 
ental judgement, experience, or obser- 
vation. (Tsa. v. 3.) 

The son would have seen but one 
side of his father's character — the 
worst side — the exercise of a despotism 
inconsistent with the character of a 
father. The foolish father would never 
have known the loving appreciation of 
his son. The endearing relation of fa- 
ther and son would have been de- 
stroyed forever. But as it was if he 
had never returned from his reckless 
course, he would have died with a full 
sense of his father's love and justiec. 
With his dying breath he would have 
blessed his father, and his denuncia- 
tions would have been upon himself as 
a fool. 

CHAPTER IV. 

It was said that if the proposition 
was established God's love would be 
put on a higher plane, and his extrava- 
gant regard for us assume a more rea- 
sonable form. The love expressed 
under the old theory for the object 
saved is out of all proportion ^ un- 
reasonable expense, when there might 



—99— 

liave boon no expense at all if the 
Creator had been left free from the 
obligations of fatherhood. 

This parable is supposed to fully il- 
lustrate Clod's love for us; but, in 
truth, it is a very feeble illustration 
pi* it. There is nothing in nature that 
can illustrate it. The word "so" (John 
iii. 16) never would have been used by 
Jesus if he could have found an illus- 
tralion comprehensible to the human 
mind. He leaves us to our feeble in- 
ferences, and one of those inferences 
we get from this parable. Let us see : 
The prodigal's father gave him neither 
advice nor warning when he gave him 
Jiis part. But when God gave being to 
his son Adam, our federal head, the 
language which he used with reference 
to the tree of the knowledge of good 
and evil was the language of the 
SOVEREIGN, it is admitted; but the 
Sovereign was the FATHER, and as 
the Father he fully concurred in the 
warning ^iven by the Sovereign. The 
fruit of this tree was NOT prohibited 
as a TEST of Adam's allegiance, but it 
was the simplest method that God 
could employ to show his SON-SUB- 
JECT that LAW was a necessity and 
existed. 



— 100 — 

Adam knew the good, all the good; 
and now if he, in the face of all this 
good, should deliberately break this 
simple but all-important law — impor- 
tant because God, admitted to be the 
fountain of wisdom, made it — a com- 
mand he could have kept, he was to 
have a knowledge of the EVIL, a 
knowledge of all that was the opposite 
of the good, a knowledge the good 
Father did not want him to have ; and 
he would have been wanting in interest 
for his son if he had agreed to such 
knowledge. For how could the experi- 
ence of pain, separation from God, and 
final death, the opposites of ease, com- 
munion with God, and life, add any- 
thing to the happiness of his child? So 
he gave the command and announced 
the penalty. The prodigal's father 
SAID NOT ONE WORD. 

We may not call attention to the 
necessity of law. Everybody knows 
that law is the method by which har- 
mony and order are preserved; and this 
law given to Adam, so simple and so 
easily complied with, was, in fact, more 
the offspring of the fatherhood of God 
than that of his sovereignty; inasmuch 
las a father is more interested in the 
welfare of his son than a sovereign is 
in that of a subject. 



—101— 

The ancient king who enacted a law 
the violation of which should subject 
the transgressor to the loss of both 
(•yes, found to his dismay, his only son 
1he first to break it. To save the law, 
and to save his son from total blind- 
ness, he ordered one of his son's eyes 
put out and submitted to the loss of 
one of his own. He would not have 
done as much for a SUBJECT only. 

After the transgression the penalty, 
DEATH, was impending; and so far as 
the sovereign side of the divine charac- 
ter was concerned, the matter ended. 
Let the penalty fall ! And if the humar. 
family had not been as NECESSARY 
to the perfection of the divine charac- 
ter as his FATHERHOOD was, the pen- 
alty WOULD have fallen. All would 
have died in Adam, and REMAINED 
dead. Cod could thus have saved him- 
self from unspeakable anguish, and the 
CREATURE from untold pain. 

But the criminal was a SON, whose 
claim to mercy could not be disregard- 
ed. How could the Father stand by 
and see his son die? And such a 
death! In justice he might have been 
lef, 1 his fate, liut what father thinks 
of justice when the rope is around the 
neck of his son, or felon's stripe on his 
person? "YOUR, boy ought to suffer; 



—102— 
MINE, never ! " In justice % Yes ; God 
had given him his desire — LIFE, so 
far as we know, the most precious gift 
( in the power of God; told him, in the 
{simplest way, how to perpetuate it, 
.and he had DELIBERATELY diso- 
beyed. But his child! He must havr 
his child. And now that attribute in 
(the divine character — LOVE ; that at- 
tribute that dominates faith and hope — 
SACRIFICING love, finds expression 
for the FIRST TIME. He would not 
grieve over his lost child forever. He 
would give him a chance to retrieve his 
lost fortune — LIFE. 

And so the Heart of God, called in the 
Scriptures the Everlasting Father, and 
by us the Second Person in the Holy 
Trinity, took the form and nature of 
his child, threw himself, soul (Isa. liii. 
12, Mark xiv. 34) and body (Mark xv. 
25), under the descending stroke, and 
died in his stead — and will remain dead 
In the eyes of JUSTICE till the last 
child of God on earth gets the benefit 
of the STAY of execution. Jesus could 
rob himself of life on the ground of 
having in himself, unaided by anyone, 
the power to restore that he had 
robbed. He had no more right to sin 
against himself than you have, and he 
became sin only on the ground that he 



— 10:J — 
could right the wrong done to himself, 
and be justified in our eyes. On our 
bare knees, and with streaming eyes we 
justify and forgive our Lord's great 
wrong to himself. 

You remember the circumstances of 
his life and death. You remember 
what a strain his forbearance suffered 
at the hands of his poor, misguided 
children ; how the flame of compassion, 
kindled by boundless love, could not 
be quenched by his blood, shed by 
THEIR hands. Does it comport, it is 
asked in all candor, with the recorded, 
the illustrated wisdom and common 
sense of Jesus Christ, to say that he en- 
dured all this for a MERE CREATURE 
that he could have created or not at 
his OPTION? Was there not a COM- 
PELLING justice to his child in per- 
fect harmony with his omnipotence? 
If not, account for that strain on his 
wisdom and common sense which we 
are OBLIGED to ascribe to him; and 
account also for that almost total dis- 
regard for the law of self-preservation 
which he at times employed, and would 
have continued to use had not his great 
Jove for his child dominated. 

Jesus could die for a child, and be 
justified in the eyes of reasonable men, 
but not for a creature of OPTIONAL 



—101— 

creation. If a father rushes into his 
burning house to save the life of his 
child, and loses his own, the heart of 
the beholder is not fuller of sympathy 
and sorrow than it is of ENTHUSIAS- 
TIC APPROVAL; if he loses his life 
when he sees the greatest danger of it, 
in attempting to save his HORSE from 
the burning stable, men, beholding, 
say. How foolish ! If we draw a picture 
of the sufferings of Christ as an induce- 
ment for sinners to love him, the cap- 
tious and fault-finding might say: 
"Why did he do it? He might have 
saved himself irom the whole of it. 
You say he had the power to make or 
not to make. Why this voluntary work 
of saving men, when the cost of it was 
before his very eyes? You say he was 
slain from the foundation of the world. 
He understood the whole matter. Why 
this self-assumed benevolence? Per- 
haps he saw possible PRAISE from me 
because of my salvation. Perhaps a 
vein of vanity underlies the whole 
thing. If he had the power to refuse 
to make me, why did he not exert it, 
and save himself and me from all this 
sorrow, and ME from the possibilty of 
HELL?" 

It is claimed, and justly, that the love 
of Jesus is the purest of love, free from 



—105— 

all sinister or selfish motive. To al- 
low any ground for the above cavil is 
FATAL TO SUCH claim. Is not such a 
cavil possible under the old view? 

But if we can say: "You are sur- 
rounded, as you declare, by much evil, 
and harassed by many sorrows, and by 
the possible loss of all good. If God 
should come to you now, and declare 
his intention of blotting you out of 
being, soul and body — insist on doing 
it at once — how would you receive the 
intelligence of this purpose? If there 
was any hope of successful resistance, 
would you not assume at once an atti- 
tude of defense? And if you found 
resistance out of the question, would 
you not fall on your knees and plead 
for life? And if supplications should 
prove fruitless, would you not spring 
to your feet and demand, even of God, 
the right to live? Now if, under these 
distressing surroundings, and in the 
presence of this gloomy future, yen 
would die under protest, how much 
deeper the sense of injustice if your 
surroundings were felicitous and the 
futi; re bright with eternal life? If you 
OBLIGE him by your idea of justice, 
sliown in your protest against annihi- 
lation, to continue you in life under evil 
surroundings of YOUB OWN MAK- 



— 106— 

ING, how could he withhold from you 
a life unstained by sin and unmarred 
by gloomy forebodings of the future — 
for the future was bright and the life 
unstained when first given — and still 
maintain in YOUR estimation the 
character of a loving Father and just 
Sovereign? Can you not see that by 
rendering yourself despairing by con- 
duct which you yourself disapprove 
you make the unreasonable effort to 
invest your Father with an unpos- 
sessed power — the power to deprive 
his child of his right? Can you not see 
that His death was NOT in PITY for a 
CREATURE, but in love for a SON?" 
And in this way he might be answered, 
and in no other. 

Whatever may be the difficulties 
that surround the case, it is generally 
admitted that it was right to create 
man; and if right, it would have been 
wrong not to create ; and as it would be 
blasphemous to • charge God with 
wrongdoing, we must OBLIGE him. 
We put him under a loving and just 
and heartily endorsed OBLIGATION 
to give us life. 

This view does not limit the power of 
God, for there is no limit in doing 
right. There is no limit in God's love. 
Had there been, it would have been 



—107— 

found when the cross and man s ingrat- 
itude came in view. 

CHAPTER V. 

God being obliged to make man so as 
to protect his character as a good Fa- 
ther and just Sovereign, he is also 
obliged to look after the interest of: 
his child — an obligation every good 
lather delights in (Blackstone) ; and so 
when the estate was squandered he 
bought it back. You know the price — 
HIS BLOOD. And surely this fatherly 
obligation ought not to lessen our love 
for him. A due consideration of the 
case will INCREASE it; for every ex- 
pression of solicitude on the part of a 
father only increases the assurance of 
LEGITIMACY — an assurance very 
necessary to the happiness of a sensa- 
tive child. 

But will not these "obligations" 
destroy the cherished idea of God's 
disinterested love? Let them de- 
stroy it. Who said God's love was a 
disinterested love? Will a child 
charge his father — insult him to his 
face — with a want of interest in his 
welfare? God's love was bestowed on 
an interesting object — his child. He 
gave the highest expression of his love 



—108— 

that our capacity could receive — he 
DIED. Interested? Yes. 

The prodigal's father 'gave no such 
expression of his love. A fatted CALF 
was thought, by the elder brother — and 
if by a BROTHER, by all the servants 
as well — to be an extravagant outlay 
for such an occasion as the return of a 
vagabond from a life of shame. But 
calves, rings, robes — even the best — 
and rejoicings and dancing companies 
cannot be compared in value to the 
BLOOD of the SON OF GOD. 

The prodigal's father sem no mes- 
sage after his wandering son, no as- 
surance of reinstatement, none of for- 
giving love. But our Father, by every 
agency suggestive of success, follows 
us ; in our very babyhood fills us with 
noble thoughts of himself; warns us of 
the danger of sin by writing his law on 
our hearts; speaks to us even in our 
dreams; fills the hearts of our parents 
with undying interest for us ; sends his 
ministers to tell us of his perfect will- 
ingness to restore what we havj by our 
disobedience lost; does not require us 
to sacrifice our manhood by returning ; 
only requiring us to leave the cause of 
our degradation — the very thing we 
feel, even in our corrupt state, ought 
to be left; requires us to love that 



-109 



which we feel ought to be loved; and 
till we DIE puts the possibility of re- 
gaining our lost estate before our very 
eyes. 

See the difference in the expression 
of interest between the earthly and the 
heavenly father. The prodigal's father 
had no way by which he could satisfy 
jhis elder son that he did right to re- 
ceive back his younger son. He said 
"It is meet"; but the elder brother 
could not see the "meetness. " It was 
to him a clear case of injustice. And 
so far as the parable goes, discord 
reigned in that family from that day 
forward 

The elder son looked at the case 
from a legal and financial standpoint. 
He knew nothing of the feelings of 
fatherhood. How could he see the fair- 
ness of it? And if he was a father, it 
was not HIS child; and being a father, 
made the case worse still. For was not 
this scapegrace here to take part of 
what ought to belong to his own chil- 
dren? And the only way that God 
could satisfy the original and unfallen 
air. Is, so that they could tolerate such 
vile wretches as we in heaven, was to 
refer them to HIS SON, THEIR loving 
Lord. 



—110— 

The angels desired to look into these 
things, and in our insufferable egotism 
we suppose it was an inquiry expres- 
sive of their great interest in us. Not 
so ; it was a desired investigation 
founded on the eternal principle of 
RIGHT. "Why should those reckless 
ciissipators of their patrimony come 
amongst us now? They had just what 
we had. And not only have they 
squandered their fortune, and come 
down to starvation, rags, and swine, 
but we have been witnesses to their 
shame in which they have unblushin gly 
glories. We have heard them curse 
and blaspheme God, and charge him 
with their villany. And now he pro- 
poses to place them next his throne, 
while we 'stand round about.' It is 
due to us that we investigate this 
strange case, this unheard-of proceed- 
ing." And God's ONLY method of 
settling the question to anything like 
their satisfaction, and keep peace in 
the family, was to refer them to his 
Bon. They had been with him for 
ages; they had enjoyed his loving com- 
pany; they had never known him to do 
a foolish thing; they had witnessed 
his power and exquisite skill in the cre- 
ation of worlds, and everything they 
could understand had elicited the 



—Ill- 
strongest expressions of approval; they 
had sung* and shouted his triumphs 
over material substances ; but here was 
a question that needed a special ex- 
planation. "How is it right? Father, 
explain. ' ' 

God might well say: "My children, 
I CANNOT explain. I can give you 
NO illustration ; for you know nothing 
of the feelings of fatherhood. You 
must take his AVORD for it. You 
never knew him to do wrong, and your 
confidence in his wisdom and goodness 
will justify you in believing that he 
did right in this case. There was some- 
thing in these wretched brothers of 
yours he thought worthy of redeeming ; 
and if he gave his LIFE for them, sin- 
ful and unworthy as they are, what 
better security do you want of his everj. 
lasting love to you, his obedient and 
GOOD children? By dying for them, 
sec what security he has given you. I 
do not expect you to be filled with un- 
bounded joy at the return of sinners, 
l)ii t I, your Father, am not ashamed to 
let YOU see my 'great delight at their 
repentance. (Luke xv. 10.) Take his 
word, my children, that it is right, and 
we will yd have a. happy Family." 

A LOGICAL angel will receive such 
reasoning as this; he will conclude thai 



-112 



it is right rather than conclude his 
wise and good Lord is wrong. And 
if the Lord Jesus with the testimony 
of right doing for ages before these 
angels cannot convince them of his 
wisdom and love, then are they in 
danger of the consequences of unbelief, 
just as in our case. 

Nothing is more reasonable than that 
uod should try to harmonize the dis- 
cordant elements in his family by just 
and equitable methods. He does not 
poise himself on his imperial throne in 
autocratic supremacy, and promulgate 
his decrees without allowing the just 
criticism of his intelligent children ; 
nor does he command obedience with- 
out reason. Anyone studying the 
Scriptures cannot fail to see the honest, 
open manner of God. He invites criti- 
cism, and is not indifferent to our 
opinions. 

But have not the angels SOME inter- 
est? Yes, those that have been re- 
deemed from earth, and are AS the 
angels. The unf alien? No; only as 
they obey God concerning us. And it 
may be that the only reason for their 
WILLING obedience is the result of 
their observation of the effects of dis- 
obedience. They had witnessed two 
noted examples of disobedience; devils 



—113— 

and men. These examples may hav- 
furnished the chief incentives to their 
obedience ; and it may be that on 
strong and rapid wing they sped and 
communicated this important informa- 
tion to the multiplied millions of God's 
vast realm, who, like men, are un- 
blessed with angelic privileges. It may 
be that the fall of men and devils 
made FREE AGENCY a full success 
in all the rest of God's universe. Yes, 
lie will have peace in his family — not 
by force, but by showing us all, angels 
and men, that it will be to our interest ; 
and he has put it in the power of men 
to bind the angels to us by the same 
eord that binds us to him — LOVE. 

These angels deserve our tenderest 
regard. What a strain on their faith 
in him when he requires them to WAIT 
on us ! What had we done in their 
sight to merit such attention? And 
yet heaven is kept in a constant whirl 
of excitement on our account. In- 
stance one case — Peter. Heaven, earth, 
and hell all agog over Peter, and Peter 
ASLEEP ! (Summerfield.) Asleep 
and dreaming perhaps of that heaven 
thai it DID seem to these angels ought 
to have been forfeited by his cowardly 
conduct to their matchless Lord not 
two months before! Oh, the strain on 



—114— 

their faith and obedience ! Minister to 
us, when they have heard what we 
have said, and seen what we have 
done ! Were he not GOD, it would be 
difficult for us to IMAGINE his 
TEMERITY in requiring SUCH service 
of SUCH servants. 

Let us love them with a love as near 
akin to that which Christ had for us 
as we possibly can. And when we be- 
come kings and priests, and THEIR 
judges, let us sit at THEIR FEET, and, 
looking up into their wondering faces, 
try to make them understand the mys- 
tery of his wonderful love for us. May 
we have the good sense not to inform 
them how we received this superior 
knowledge of his love ; a knowledge 
they would not covet, perhaps, if they 
could understand fully the disgrace we 
had to pass through to »get' it — the 
knowledge of God's love to SINNERS. 
In THAT consists our superiority in 
knowledge, and in that only. Blessed 
be God, he fights our battles for as in 
heaven. Their faith in him makes a 
welcome possible to us. Without his 
mark on us they have a RIGHT to 
challenge us at the gate of heaven ; for 
his sake, and for his sake ONLY, are 
they justified in letting us enter. "Is 
it meet?" Yes. Why? Because HE 



—115— 

SAID SO. Oh, inexpressible interest 
and love! — a love made reasonable 
only by being bestowed on children. 
These J w rilon angels represent the elder 
brother of the parable. 

CHAPTER VI. 

:Upon the supposition that the propo- 
sition is established, Clod can answer 
the questions of his LOST children. 
AVho ever thought of putting into the 
mouth of the prodigal son a charge 
against his father for intrusting him 
with his OWN! Imagine a charge like 
this: "Father, you knew me long 
enough to know that I would ruin my- 
self and disgrace the family when you 
gave me my fortune. Now I want to 
know who is responsible for this ruin 
and disgrace." Instead of the fatted 
calf, the ring, the best robe, and the 
rejoicings, the father would have 
mourned over his son as a fit subject 
of that compassion usually accorded to 
the insane. 

The world has always laughed at 
Adam's ungallant and silly excuse for 
his sin: "The WOMAN TIIOU gavest 
to be with me." Will a reasonable 
man in that day bring a charge against 
(Jod for Ihe gift of life? Docs he com- 



— 116 — 

plain of the gift NOW? Will lie 
charge God with a want of interest in 
him by allowing him freedom of will, 
when if possible, he would have cursed 
him to his face if freedom had not been 
allowed? God could have made beings, 
has done it, without freedom of will; 
but they have not been in his likeness 
— intelligent. 

The question why evil is permitted 
in the world, under the government 
of a good and all-powerful Being, can- 
not be discussed here ; reference is 
made to the multiform reasons given 
by others; for an attempt has been 
made in these pages to answer the 
question by showing that God's very 
nature obliged him to create man. And 
man is in the image of God — intelli- 
gent ; and in the very nature of things, 
principles of a different moral charac- 
ter must have POSSIBLE existence or 
which to exercise the power of choice, 
and thus demonstrate the existence of 
intelligence. God could prevent tile 
choice of man by refusing to make or 
by destroying him now. In either case, 
the integrity of his throne would b > 
lost forever. 

And if, in that state of hopeless de- 
i pair which is sure to come in the his- 
tory of the incorrigibly disobedient. 



—117— 

men desire to question God, the priv- 
ilege will be fully granted. (Matt. 
xxvii. 11-14.) If they shall say, "Why 
didst thou make us, when this our 
unhappy state was certainly fore- 
known?" God could reply: "You 
heartily indorsed my gift to you of life. 
Your appreciation of it shows you 
what MY character as a Father and 
Sovereign would have been if I had 
used what men call omnipotent power, 
and withheld if from you. After you 
forfeited your life by willful disobedi- 
ence, I restored it at the expense of 
MY OWN. Your fall entailed on you 
a perverse nature, but I agree to recast 
it, and give you a heart to love the 
good that I declared would be for your 
happiness, and you admitted that it 
would. I complimented you with the 
right of choice; I set life and death 
before you the SECOND TIME, and 
insisted with a persistence that used to 
annoy you to choose life (Felix). You 
remember it. I followed you all with 
more than a father's love or a mother's 
devotion. I said your mother might 
forget you, but I would not. I fol- 
lowed you even into the lowest haunts 
of dissipation and shame, and tried to 
save you. Your memory is now fresh 
with these frantic efforts of mine. 



—118— 
Part of the penalty for crime you had 
to pay while the sin was being com- 
mitted, as a warning of what should 
follow. , You were not kept in igno- 
rance of the wages of sin. I kept you 
informed, and you know it. You re- 
member how you suffered. And this 
suffering would have followed the 
transgression of law even if I had not 
existed. Indeed, some of you governed 
without my aid, or even existence 
(Spinoza, Ingersoll), and yet there was 
no perceptible difference in the mental 
and physical sufferings of transgres- 
sors. I put before you the Son of God, 
and invested him with all power to 
save, and with an unimpeachable char- 
acter for truth and goodness (Rous- 
seau, Jefferson, Napoleon.) I said, if 
you would TRUST him, I would not 
count your sins against you ; and I put 
this power to trust in your HEART, 
absolutely beyond the reach of outside 
influences, and kept it there from your 
very babyhood till you DIED. And 
with free will at your command, and 
I, your Father, beseeching you to ex- 
ercise that free will in the choice of 
the good, and stood ready to aid you 
TN its exercise, and you WOULD NOT. 
my children, who brought you into 
this condition? If you will bring to 



—119— 
my mind any untried method by which 
you may be saved from this loss of all 
good, I will reverse and remand, and 
^you shall have the benefit of that un- 
tried method. Speak out like the men 
I made you, and tell me what more 
could I have done, what more could I 
do. I told you I did not make the place 
'for you; did not have anything to do 
with its creation — it is the result of 
willful disobedience ; and you have de- 
liberately chosen to be disobedient, and 
brought upon yourselves what would 
have naturally resulted had I never 
existed." And what could these lost 
and despairing ones say? 

But upon the old theory very embar- 
rassing questions could be put to God. 
Do not fear when you see God standing 
up to be questioned. Read and see if 
he is not willing for the whole truth 
to be known. Do not charge him with 
hidden purposes of which he is 
ashamed. 

The lost ones might say: "We are 
here, as thou seest, lost to thee for- 
ever. We had been taught that the 
power was in thy hands to make or not 
to make us. We want to know if it 
was so. We were taught that the end 
was certainly seen from the beginning 
and in the very face of this fact we 



—120— 

were created. The transient bliss of 
life would never have been known, nor 
need to have been known, if this fate 
was to follow. Why were we made?" 

And what could GOD say? The old 
theory answers: "Silence! I am a 
Sovereign. I do according to the 
counsels of my own will. Some of my 
attributes could not be illustrated with- 
out your creation and DESTRUC- 
TION." "Illustrate? What of father- 
hood and love — " "Silence! Who are 
you, to reply against GOD?'' Imagine 
the feelings of both parties as they sep- 
arate ; God saying, as he retires — if he 
is as good as the old theory admits, 
and he is — "Did I do right to create 
those souls?" and the lost saying: "He 
silenced us, but not with reason. We 
will not remain silent. Hell shall ring 
with this injustice forever." 

But IS this not replying against 
God? No. God is being vindicated 
from the charge of getting glory to 
himself at the eternal expense of a 
CREATURE of OPTIONAL CREA- 
TION ; and also of having his attributes 
of mercy and love magnified by the 
fulsome praise of OPTIONAL PUP- 
PETS ! 

This theory exalts God from the low 
plane of a skillful mechanic to lofty 



—121— 

fatherhood, the place he claims for 
himself. It also exalts man to a place 
where God can be justified, in the eye 
of reason, for setting such a fabulous 
value on the younger brothers of his 
only Son. 

To love him because he made us is a 
degrading thought. To love him be- 
cause he is our Father is alike honoring 
to God and to ourselves. To create 
man for the glory of redeeming him is 
an act so childish that we dare ■ not 
ascribe it to God. He made us for his 
glory and our good, and his 'glory is 
displayed in the voluntarv love and 
praise" of children of NECESSARY 
creation. Our good, lost in our trans- 
gression, is restored to us through our 
faith in the Son of God. 

Reinstated, we have a knowledge to 
which the angels can never attain; 
clothed with a dignity denied the un- 
I'allen. Oh, the honor! AVe step at 
one short stride from plebeian to patri- 
cian rank. We kneel before our adored 
Lord to receive our crown, and rise to 
REIGN! Our subjects, the angels! 
Ours to train and instruct in the mys- 
teries of God's undying love. Oh, the 
honor! Oh, the shame of sinning 
against a Being who gives us such an 
origin and opens up to us such a 
destiny ! 



—120— 

were created. The transient bliss of 
life would never have been known, nor 
need to have been known, if this fate 
was to follow. Why were we made?" 

And what could GOD say? The old 
theory answers: "Silence! I am a 
Sovereign. I do according to the 
counsels of my own will. Some of my 
attributes could not be illustrated with- 
out your creation and DESTRUC- 
TION." "Illustrate? What of father- 
hood and love — " "Silence! Who are 
you, to reply against GOD?" Imagine 
the feelings of both parties as they sep- 
arate ; God saying, as he retires — if he 
is as good as the old theory admits, 
and he is — "Did I do right to create 
those souls?" and the lost saying: "He 
silenced us, but not with reason. We 
will not remain silent. Hell shall ring 
with this injustice forever." 

But IS this not replying against 
God? No. God is being vindicated 
from the charge of getting glory to 
himself at the eternal expense of a 
CREATURE of OPTIONAL CREA- 
TION ; and also of having his attributes 
of mercy and love magnified by the 
fulsome praise of OPTIONAL PUP- 
PETS ! 

This theory exalts God from the low 
plane of a skillful mechanic to lofty 



— 121 — 

fatherhood, the place he claims for 
himself. It also exalts man to a place 
where God can be justified, in the eye 
of reason, for setting such a fabulous 
value on the younger brothers of his 
only Son. 

To love him because he made us is a 
degrading thought. To love him be- 
cause he is our Father is alike honoring 
to God and to ourselves. To create 
man for the glory of redeeming him is 
an act so childish that we dare ■ not 
ascribe it to God. He made us for his 
glory and our good, and his 'glory is 
displayed in the voluntary love and 
praise of children of NECESSARY 
creation. Our good, lost in our trans- 
gression, is restored to us through our 
faith in the Son of God. 

Reinstated, we have a knowledge to 
which the angels can never attain; 
clothed with a dignity denied the un- 
fallen. Oh, the honor! We step at 
one short stride from plebeian to patri- 
cian rank. We kneel before our adored 
Lord to receive our crown, and rise to 
REIGN! Our subjects, the angels! 
Ours to train and instruct in the mys- 
teries of God's undying love. Oh, the 
honor! Oh, the shame of sinning 
against a Being who gives us such an 
origin and opens up to us such a 
destiny ! 



—122— 

But little reference has been made to 
time-honored opinions ; but little effort 
made to escape collision with them. 
Few references have been made to the 
Scriptures, The book is written for 
theologians chiefly. Those passages in 
the Bible that support the theory will 
readily occur to those for whom it is 
written; those that appear to be 
against it will as readily appear. The 
many objections that it is conceded 
may be urged cannot be answered here ; 
the salient points only, without much 
elaboration, are given. It is confi- 
dently believed that in abler hands a 
theory of this great question might be 
formulated in this direction so as to 
satisfy men of the dignity of their 
origin and splendor of their destiny; 
and of the love and justice of God ; that 
Cavils would end, and God be glorified. 



w 



-123- 



I ADD A WORD OF WARNING 

AND CLOSE. 

The natural or normal slate of all 
animal life is Activity. This active 
life begins on the day of birth, and 
continues to the end. 

As to humanity, we find our rest in 
doing. If you, for years labor dili- 
gently to secure enough of this world's 
goods to allow you to cease and rest, 
you meet with unexpected defeat; for 
your diligent labor for years though 
crowned with success — so far as the 
goods are concerned — will give 3 T ou a 
habit of industry that will not allow 
you to rest. Our life becomes a burden 
of unrest, because we have violated the 
law of our wise Creator. Cod has 
given us the law of Labor and Rest. 
Six days thou shalt labor, and the 
seventh thou shalt rest. 

The law of rest is as imperative as 
the lav of labor; and the man that 
refuses to work the six is as guilty of 
the violation of Cod's law as the man 
who works on the seventh. 



—124— 

But you say "I am not obliged to 
work at anything'; circumstances have 
put me in the class of the ' ' Idle Rich. ' ' 
Those circumstances though considered 
fortunate, has been a curse to you, 
and you are to be pitied ; the old adage 
is true — for "Satan finds some mis- 
chief still for idle hands to do." 

It is delightful to know that the 
world is blessed by a great host of the 
"Industrious Rich," who not only en- 
jt>y the fruit of their own labor, but 
help the world to happiness as well. 
Do not deceive yourself. Excessive la- 
; or, either physical or mental, shortens 
human life. 

Looking out for one's old age, looks 
plausible enough ; but you analyze it, 
and you find that selfishness forms the 
chief factor of your foresight "Yes, 
poor devils, I know that they are 
nearlv starving, but let them hustle 
like I do." 

In another part of this book, you 
may think that I claim some credit 
for giving up prospective wealth and 
pleasure to preach the gospel — a sacri- 
fice to go from the PLOW to the 



— 125 — 

PULPIT "I No ! One very dear to me 
made and continued for years to make 
sacrifices— MY WIFE. 

At the age of nineteen she married 
me. She left a home of ease and com- 
fort to follow me. Her father owned 
a few slaves, and she knew nothing of 
the toils and hardships of the poor. 
Ten days after our marriage, I left her 
for months, to attend to my duties as 
Chaplain in the Confederate Army. 
After the war ended, my duties called 
me from home nearly all the time ; 
and, for thirty years or more she 
nursed and worked for our children; 
and she never complained ONE 
TIME. She always met me with a 
smile, and I never saw a frown on her 
face. My services, as a preacher 
brought in but small returns, and my 
family lived hard. 

Leave me out, when it comes to 
sacrifice; but remember wife. 



—126— 

MY MOTHER 

As I began "this long, laborious but 
happy life" in the arms of my mother, 
I will close it with my mother in the 
arms of a most happy memory. 

She held me with one hand to her 
bossom, while I kicked and tugged, to 
get my living and in the other hand 
,she warmed and caressed both my heels 
and ten pinky toes. And for years she 
labored both by precept and example 
to keep these feet in the path of right 
living ; and in the coming years, when I 
strayed from the path of right living 
she gently helped me back. 

'. One of the most pleasant recollec- 
tions of my life is that I never said a 
harsh word to my mother, she told me 
when I was a grown man that I had 
never put her to trouble in my life. 
This labor of writing this little tribute 
to the memory of my mother is like a 
great deal of the labor of my long life 
— a labor of love. 

0, my sainted mother, shame burn 
my wrinkeld cheeks to cinder, if I 
fail to cherish the memory of thy love.